{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_68680/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_68680","id":"gutenberg_68680","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/68680","summary":null,"tags":["Category: History - Ancient","Category: Mythology, Legends & Folklore","Category: Travel Writing","Greece -- Antiquities","Greece -- Description and travel -- Early works to 1800"],"text":"_BOHN\u2019S CLASSICAL LIBRARY._\n\nPAUSANIAS\u2019 DESCRIPTION OF GREECE.\n\n\n\n\nPAUSANIAS\u2019\n\nDESCRIPTION OF GREECE,\n\nTRANSLATED INTO ENGLISH\n\nWITH NOTES AND INDEX\n\nBY ARTHUR RICHARD SHILLETO, M.A.,\n\n_Sometime Scholar of Trinity College, Cambridge_.\n\n\nVOLUME II.\n\n\n\u201cPausanias est un homme qui ne manque ni de bon sens ni de\nbonne foi, mais qui croit ou au moins voudrait croire \u00e0 ses dieux.\u201d\n--Champagny.\n\n\n LONDON: GEORGE BELL AND SONS,\n YORK STREET, COVENT GARDEN.\n 1886.\n\n\nCHISWICK PRESS:--C. WHITTINGHAM AND CO., TOOKS COURT, CHANCERY LANE.\n\n\n\n\nCONTENTS.\n\n\n                         PAGE\n Book VII. Achaia           1\n     VIII. Arcadia         61\n       IX. B\u0153otia         151\n        X. Phocis         219\n           Index          299\n\n\n\n\nERRATA.\n\n\n  Volume I.  Page 8, line 37, for \u201cAtte\u201d read \u201cAttes.\u201d As vii. 17, 20.\n               (Catullus\u2019 _Attis_.)\n             Page 150, line 22, for \u201cAuxesias\u201d read \u201cAuxesia.\u201d\n               As ii. 32.\n             Page 165, lines 12, 17, 24, for \u201cPhilhammon\u201d\n               read \u201cPhilammon.\u201d\n             Page 191, line 4, for \u201cTamagra\u201d read \u201cTanagra.\u201d\n             Page 215, line 35, for \u201cYe now enter\u201d read \u201cEnter ye now.\u201d\n             Page 227, line 5, for \u201cthe Little Iliad\u201d\n               read \u201c_The Little Iliad_.\u201d\n             Page 289, line 18, for \u201cthe Babylonians\u201d read \u201cBabylon.\u201d\n\n  Volume II. Page 61, last line, for \u201cearth\u201d read \u201cEarth.\u201d\n             Page 95, line 9, for \u201cCamira\u201d read \u201cCamirus.\u201d\n             Page 169, line 1, for \u201cand\u201d read \u201cfor.\u201d\n             ---- ---- line 2, for \u201cother kinds of flutes\u201d\n               read \u201cother flutes.\u201d\n             Page 201, line 9, for \u201cLacenian\u201d read \u201cLaconian.\u201d\n             Page 264, line 10, for \u201cChilon\u201d read \u201cChilo.\u201d As iii. 16.\n             Page 268, Note, for \u201cI iad\u201d read \u201cIliad.\u201d\n\n\n\n\nPAUSANIAS.\n\nBOOK VII.--ACHAIA.\n\n\n\n\nCHAPTER I.\n\n\nNow the country between Elis and Sicyonia which borders on the\nCorinthian Gulf is called in our day Achaia from its inhabitants, but\nin ancient times was called \u00c6gialus and its inhabitants \u00c6gialians,\naccording to the tradition of the Sicyonians from \u00c6gialeus, who was\nking of what is now Sicyonia, others say from the position of the\ncountry which is mostly on the sea-shore.[1] After the death of Hellen\nhis sons chased their brother Xuthus out of Thessaly, accusing him of\nhaving privately helped himself to their father\u2019s money. And he fled to\nAthens, and was thought worthy to marry the daughter of Erechtheus, and\nhe had by her two sons Ach\u00e6us and Ion. After the death of Erechtheus he\nwas chosen to decide which of his sons should be king, and, because he\ndecided in favour of Cecrops the eldest, the other sons of Erechtheus\ndrove him out of the country: and he went to \u00c6gialus and there lived\nand died. And of his sons Ach\u00e6us took an army from \u00c6gialus and Athens\nand returned to Thessaly, and took possession of the throne of his\nancestors, and Ion, while gathering together an army against the\n\u00c6gialians and their king Selinus, received messengers from Selinus\noffering him his only child Helice in marriage, and adopting him as his\nson and heir. And Ion was very well contented with this, and after the\ndeath of Selinus reigned over the \u00c6gialians, and built Helice which\nhe called after the name of his wife, and called the inhabitants\nof \u00c6gialus Ionians after him. This was not a change of name but an\naddition, for they were called the Ionian \u00c6gialians. And the old name\n\u00c6gialus long prevailed as the name of the country. And so Homer in his\ncatalogue of the forces of Agamemnon was pleased to call the country by\nits old name,\n\n \u201cThroughout \u00c6gialus and spacious Helice.\u201d[2]\n\nAnd at that period of the reign of Ion when the Eleusinians were at\nwar with the Athenians, and the Athenians invited Ion to be Commander\nin Chief, death seized him in Attica, and he was buried at Potamos,\na village in Attica. And his descendants reigned after him till they\nand their people were dispossessed by the Ach\u00e6ans, who in their turn\nwere driven out by the Dorians from Laced\u00e6mon and Argos. The mutual\nfeuds between the Ionians and Ach\u00e6ans I shall relate when I have\nfirst given the reason why, before the return of the Dorians, the\ninhabitants of Laced\u00e6mon and Argos only of all the Peloponnese were\ncalled Ach\u00e6ans. Archander and Architeles, the sons of Ach\u00e6us, came to\nArgos from Phthiotis and became the sons in law of Danaus, Architeles\nmarrying Automate, and Archander Sc\u00e6a. And that they were sojourners in\nArgos is shewn very clearly by the name Metanastes (_stranger_) which\nArchander gave his son. And it was when the sons of Ach\u00e6us got powerful\nin Argos and Laced\u00e6mon that the name Ach\u00e6an got attached to the whole\npopulation. Their general name was Ach\u00e6ans, though the Argives were\nprivately called Danai. And now when they were expelled from Argos and\nLaced\u00e6mon by the Dorians, they and their king Tisamenus the son of\nOrestes made the Ionians proposals to become their colonists without\nwar. But the Ionian Court was afraid that, if they and the Ach\u00e6ans were\none people, Tisamenus would be chosen as king over both nations for\nhis bravery and the lustre of his race. So the Ionians did not accept\nthe proposals of the Ach\u00e6ans but went to blows over it, and Tisamenus\nfell in the battle, and the Ach\u00e6ans beat the Ionians, and besieged\nthem in Helice to which they had fled, but afterwards let them go upon\nconditions. And the Ach\u00e6ans buried the body of Tisamenus at Helice,\nbut some time afterwards the Laced\u00e6monians, in accordance with an\noracle from Delphi, removed the remains to Sparta, and the tomb of\nTisamenus is now where the Laced\u00e6monians have their banquetings, at\nthe place called Phiditia. And when the Ionians migrated to Attica the\nAthenians and their king, Melanthus the son of Andropompus, welcomed\nthem as settlers, in gratitude to Ion and his services to the Athenians\nas Commander in Chief. But there is a tradition that the Athenians\nsuspected the Dorians, and feared that they would not keep their hands\noff them, and received the Ionians therefore as settlers rather from\ntheir formidable strength than from goodwill to them.\n\n[1] \u00c6gialus (\u03b1\u1f30\u03b3\u03b9\u03b1\u03bb\u03cc\u03c2) is Greek for sea-shore. In this last\nview compare the names _Pomerania_, _Glamorganshire_.\n\n[2] Iliad, ii. 575.\n\n\n\n\nCHAPTER II.\n\n\nAnd not many years afterwards Medon and Nileus, the eldest sons of\nCodrus, quarrelled as to who should be king over the Athenians, and\nNileus said he would not submit to the rule of Medon, because Medon\nwas lame in one of his feet. But as they decided to submit the matter\nto the oracle at Delphi, the Pythian Priestess assigned the kingdom to\nMedon. So Nileus and the other sons of Codrus were sent on a colony,\nand took with them whatever Athenians wished, and the Ionians formed\nthe largest part of the contingent. This was the third expedition\nthat had started from Greece under different kings and with different\npeoples. The oldest expedition was that of Iolaus the Theban, the\nnephew of Hercules, who led the Athenians and people of Thespi\u00e6 to\nSardinia. And, one generation before the Ionians sailed from Athens,\nthe Laced\u00e6monians and Miny\u00e6 who had been expelled by the Pelasgi\nfrom Lemnos were led by Theras the Theban, the son of Autesion, to\nthe island henceforward called Theras after him, but formerly called\nCalliste. And now thirdly the sons of Codrus were put at the head of\nthe Ionians, though they had no connection with them by race, being\nas they were Messenians from Pylos as far as Codrus and Melanthus\nwere concerned, and Athenians only on their mother\u2019s side. And the\nfollowing Greeks took part in this expedition of the Ionians, the\nThebans under Philotas, who was a descendant of Peneleus, and the\nMiny\u00e6 from Orchomenus, who were kinsmen of the sons of Codrus. All the\nPhocians also took part in it (except the people of Delphi), and the\nAbantes from Eub\u0153a. And to the Phocians the Athenians Philogenes and\nDamon, the sons of Euctemon, gave ships to sail in, and themselves\nled them to the colony. And when they had crossed over to Asia Minor,\ndifferent detachments went to different maritime towns, but Nileus and\nhis contingent to Miletus. The Milesians give the following account of\ntheir early history. They say their country was for two generations\ncalled Anactoria, during the reigns of Anax the Autochthon and Asterius\nhis son, and that, when Miletus put in there with an expedition of\nCretans, then the town and country changed its name to Miletus from\nhim. And Miletus and the force with him came from Crete fleeing from\nMinos the son of Europa. And the Carians, who had settled earlier in\nthe neighbourhood of Miletus, admitted the Cretans to a joint share\nwith them. But now when the Ionians conquered the old inhabitants of\nMiletus, they slew all the males except those that ran away from the\ncaptured city, and married their wives and daughters. And the tomb of\nNileus is as you approach Didymi, not far from the gates on the left of\nthe road. And the temple and oracle of Apollo at Didymi are of earlier\ndate than the migration of the Ionians: as also is the worship of the\nEphesian Artemis. Not that Pindar in my opinion understood all about\nthe goddess, for he says that the Amazons who fought against Theseus\nand Athens built the temple to her. Those women from Thermodon did\nindeed sacrifice to the Ephesian Artemis, as having known her temple\nof old, when they fled from Hercules and earlier still from Dionysus,\nand sought refuge there: it was not however built by them, but by\nCoresus, an Autochthon, and by Ephesus (who was they think the son of\nthe river Cayster, and gave his name to the city of Ephesus). And the\nLeleges (who form part of Caria) and most of the Lydians inhabited the\ndistrict. And several people lived near the temple for the purpose of\nsupplication, and some women of the Amazonian race. And Androclus the\nson of Codrus, who was appointed king of the Ionians that sailed to\nEphesus, drove the Leleges and Lydians who dwelt in the upper part of\nthe city out of the district; but of those who lived near the temple\nno apprehensions were entertained, but they mutually gave and received\npledges with the Ionians without any hostilities. Androclus also took\nSamos from the Samians, and for some time the Ephesians were masters of\nSamos and the adjacent islands. And after the Samians returned to their\nown possessions, Androclus assisted the people of Priene against the\nCarians and, though the Greeks were victorious, fell in the battle. And\nthe Ephesians took up his corpse, and buried it in their own country\nwhere the tomb is shewn to this day, on the way from the temple by the\nOlympi\u00e6um to the Magnesian gates. The device on the tomb is a man in\nfull armour.\n\nAnd the Ionians, when they inhabited Myus and Priene, drove the Carians\nout from those cities. Cyaretus the son of Codrus colonized Myus, and\nPriene was colonized by Thebans and Ionians mixed under Philotas, the\ndescendant of Peneleus, and \u00c6pytus the son of Nileus. So Priene, which\nhad been ravaged by Tabalus the Persian, and afterwards by Hiero one\nof its own citizens, at last became an Ionian city. But the dwellers\nin Myus left their town in consequence of the following circumstance.\nIn the neighbourhood of Myus is a small bay: this was converted into\na marsh by the M\u00e6ander filling up the mouth of the bay with mud. And\nas the water became foul and no longer sea, mosquitoes in endless\nquantities bred in the marsh, till they compelled the poor people of\nMyus to leave the place. And they went to Miletus and carried off with\nthem everything they could take and the statues of the gods: and in my\ntime there was at Myus only a temple of Dionysus in white marble. A\nsimilar disaster fell upon the Atarnit\u00e6 near Pergamum.\n\n\n\n\nCHAPTER III.\n\n\nThe Colophonians also regard the temple and oracle of Apollo at Claros\nas most ancient, for, while the Carians were still in possession of the\ncountry, they say that the first Greeks who came there were Cretans,\na large force powerful both by land and sea under Rhacius, and the\nCarians remained still in possession of most of the country. But when\nthe Argives and Thersander the son of Polynices took Thebes, several\ncaptives, and among others Manto were taken to Apollo at Delphi, but\nTiresias died on the road not far from Haliartus.[3] And when the\ngod sent them to form a colony they crossed over into Asia Minor,\nand when they got to Claros the Cretans attacked them and took them\nbefore Rhacius. And he, understanding from Manto who they were and\ntheir errand, married Manto and made her companions fellow-settlers\nwith him. And Mopsus, the son of Rhacius and Manto, drove out all\nthe Carians altogether. And the Ionians on mutual conditions became\nfellow-citizens upon equal terms with the Colophonian Greeks. And the\nkingdom over the Ionians was usurped by their leaders Damasichthon and\nPromethus the sons of Codrus. And Promethus afterwards slew his brother\nDamasichthon and fled to Naxos, and died there, and his body was taken\nhome and buried by the sons of Damasichthon: his tomb is at a place\ncalled Polytichides. And how Colophon came to be dispeopled I have\npreviously described in my account about Lysimachus: its inhabitants\nwere the only colonists at Ephesus that fought against Lysimachus and\nthe Macedonians. And the tombs of those from Colophon and Smyrna that\nfell in the battle are on the left of the road to Claros.\n\nLebedus also was dispeopled by Lysimachus simply to add to the\npopulation of Ephesus. It was a place in many respects favoured, and\nespecially for its very numerous and agreeable warm baths near the sea.\nOriginally it was inhabited by the Carians, till Andr\u00e6mon, the son of\nCodrus, and the Ionians drove them out. Andr\u00e6mon\u2019s tomb is on the left\nof the road from Colophon, after you have crossed the river Calaon.\n\nAnd Teos was colonized by the Miny\u00e6 from Orchomenus, who came with\nAthamas; he is said to have been a descendant of Athamas the son of\n\u00c6olus. Here too the Carians were mixed up with the Greeks. And the\nIonians were conducted to Teos by Ap\u0153cus, the great-great-grandson of\nMelanthus, who did no harm to either the Orchomenians or Teians. And\nnot many years afterwards came men from Attica and B\u0153otia, the former\nunder Damasus and Naoclus the sons of Codrus, the latter under the\nB\u0153otian Geres, and both these new-comers were hospitably received by\nAp\u0153cus and the people of Teos.\n\nThe Erythr\u00e6i also say that they came originally from Crete with\nErythrus (the son of Rhadamanthys) who was the founder of their city,\nand when the Lycians Carians and Pamphylians occupied the city as well\nas the Cretans, (the Lycians being kinsfolk of the Cretans, having\noriginally come from Crete when they fled from Sarpedon, and the\nCarians having an ancient friendship with Minos, and the Pamphylians\nalso having Greek blood in their veins, for after the capture of Ilium\nthey wandered about with Calchas), when all those that I have mentioned\noccupied Erythr\u00e6, Cleopus the son of Codrus gathered together from all\nthe towns in Ionia various people, whom he formed into a colony at\nErythr\u00e6.\n\nAnd the people of Clazomen\u00e6 and Phoc\u00e6a had no cities before the Ionians\ncame to Asia Minor: but when the Ionians arrived a detachment of them,\nnot knowing their way about the country, sent for one Parphorus a\nColophonian as their guide, and having built a city under Mount Ida\nleft it not long after, and returned to Ionia and built Scyppius in\nColophonia. And migrating of their own accord from Colophonia, they\noccupied the territory which they now hold, and built on the mainland\nthe town of Clazomen\u00e6. But afterwards from fear of the Persians they\ncrossed over into the island opposite. But in process of time Alexander\nthe son of Philip was destined to convert Clazomen\u00e6 into a peninsula,\nby connecting the island with the mainland by an embankment. Most of\nthe inhabitants of Clazomen\u00e6 were not Ionians, but were from Cleon\u00e6\nand Phlius, and had left those cities when the Dorians returned to the\nPeloponnese. And the people of Phoc\u00e6a were originally from the country\nunder Mount Parnassus which is still to our day called Phocis, and\ncrossed over into Asia Minor with the Athenians Philogenes and Damon.\nAnd they took territory not by war but on an understanding with the\npeople of Cyme. And as the Ionians would not receive them into the\nPan-Ionic confederacy unless they received kings from the descendants\nof Codrus, they accepted from Erythr\u00e6 and Teos De\u0153tes and Periclus and\nAbartus.\n\n[3] See Book ix. ch. 33.\n\n\n\n\nCHAPTER IV.\n\n\nAnd the cities of the Ionians in the islands were Samos near Mycale,\nand Chios opposite Mimas. The Samian Asius, the son of Amphiptolemus,\nhas written in his poems that Ph\u0153nix had by Perimede (the daughter of\n\u0152neus) Astypal\u00e6a and Europe, and that Poseidon had by Astypal\u00e6a a son\nAnc\u00e6us, who was king over the Leleges, and married the daughter of the\nriver-god M\u00e6ander, her name was Samia, and their children were Perilaus\nand Enudus and Samos and Alitherses and one daughter Parthenope, who\nbare Lycomedes to Apollo. Such is the account of Asius in his poems.\nThose who inhabited Samos at this time received the Ionian colonists\nrather of necessity than goodwill. The Ionian leader was Procles the\nson of Pityreus, an Epidaurian as also was a large number of his men,\nthey had been banished from Epidauria by Deiphontes and the Argives,\nand Procles himself was a descendant of Ion the son of Xuthus. And\nAndroclus and the Ephesians marched against Leogorus the son of\nProcles, who succeeded his father as king of Samos, and having defeated\nhim in battle drove the Samians out of the island, on the pretext that\nthey had joined the Carians in a plot against the Ionians. Of the\nSamians that were thus driven out of Samos some took a colony to the\nisland near Thrace, which had been previously known as Dardania, but\nwas henceforth called Samothrace; others under Leogorus built a fort on\nthe mainland opposite at An\u00e6a, and ten years afterwards crossed into\nSamos, drove out the Ephesians and recovered the island.\n\nThe temple of Hera in Samos was according to the tradition of some\nbuilt by the Argonauts, who brought the statue of the goddess from\nArgos. But the Samians themselves think that the goddess was born\nin their island on the banks of the river Imbrasus, and under the\nwillow-tree that still grows in the temple of Hera. That this temple\ncould not have been very ancient one naturally infers from the\nstatue, which is by the \u00c6ginetan Smilis, the son of Euclides, who was\na contemporary of D\u00e6dalus, but has not acquired equal renown. For\nD\u00e6dalus, an Athenian of the royal stock called Metionid\u00e6, was most\nremarkable of all men for his art and misfortunes. For having killed\nhis sister\u2019s son, and knowing the vengeance that awaited him in his\ncountry, he became a voluntary exile and fled to Minos and Crete, and\nmade works of art for Minos and his daughters, as Homer has described\nin the Iliad. But being condemned for treason against Minos, and thrown\ninto prison with his son, he escaped from Crete and went to Inycus,\na city of Sicily, to the court of Cocalus, and caused a war between\nthe Sicilians and Cretans, because Cocalus would not give him up at\nthe request of Minos. And so much beloved was he by the daughters of\nCocalus for his art, that these ladies entered into a plot against the\nlife of Minos out of favour to D\u00e6dalus. And it is plain that his fame\nextended over all Sicily, and most of Italy. While Smilis, except among\nthe Samians and at Elea, had no fame whatever out of his own country;\nbut he went to Samos, and there he made the statue of Hera.\n\nAbout Chios Ion the Tragedian has recorded that Poseidon went to that\nisland when it was unoccupied, and had an intrigue there with a Nymph,\nand when she was in labour some snow fell, and so Poseidon called the\nboy Chios.[4] By another Nymph he had Agelus and Melas. And in process\nof time \u0152nopion sailed to Chios from Crete with his sons Talus and\nEuanthes and Melas and Salagus and Athamas. And during the reign of\n\u0152nopion some Carians came to the island, and the Abantes from Eub\u0153a.\nAnd \u0152nopion and his sons were succeeded by Amphiclus, who came to Chios\nfrom Histi\u00e6a in Eub\u0153a in accordance with the oracle at Delphi. And\nHector the fourth in descent from Amphiclus, (for he too was king of\nChios), fought against the Abantes and Carians that were still in the\nisland, and slew some in various battles, and compelled others to leave\nthe island upon conditions of war. And after the Chians had finished\nthe war, then Hector bethought him that he and the Ionians ought to\njointly sacrifice to the welfare of the Pan-Ionic league. And Ion says\nhe received the present of a tripod from the community of the Ionians\nfor his prowess. But Ion has not told us how it was the Chians got\nranked as Ionians.\n\n[4] The Greek for snow is _chion_. Hence the paronomasia.\n\n\n\n\nCHAPTER V.\n\n\nAnd Smyrna, which was one of the 12 cities of the \u00c6olians, on the site\nof what they now call the old city, was taken from the \u00c6olians by the\nIonians who came from Colophon, but some time afterwards the Ionians\nadmitted its inhabitants to the Pan-Ionic league. But Alexander the\nson of Philip built the modern Smyrna in consequence of a dream he\nhad. For on his return from hunting on Mount Pagus he went they say\nto the temple of Nemesis, and there found a well, and a plane-tree in\nfront of the temple growing in the water. And they say he slept under\nthis plane-tree and the goddesses of Nemesis appeared to him and bade\nhim build a town on that site, and remove the people of Smyrna there\nfrom the old Smyrna. And the people of Smyrna sent envoys to Claros to\nconsult the oracle in the present conjuncture, and the god gave the\nfollowing oracular response,\n\n \u201cThrice happy yea four times happy shall those men be, who shall dwell\n near Mount Pagus across the sacred Meles.\u201d\n\nSo they willingly removed, and they worship two Nemeses instead of one,\nand they say their mother was Night, but the Athenians who worship\nNemesis at Rhamnus say that she was the daughter of Oceanus.\n\nThe Ionians have a most magnificent country for the fruits of the\nearth, and temples such as there are nowhere else, the finest that\nof Ephesian Artemis for size and opulence, and next two to Apollo\nnot quite finished, one at Branchid\u00e6 in Milesia, the other at Claros\nin Colophonia. Two temples in Ionia were burnt down by the Persians,\none of Hera in Samos, and one of Athene in Phoc\u00e6a. They are still\nwonderful though the fire has passed upon them. And you would be\ndelighted with the temple of Hercules at Erythr\u00e6, and with the temple\nof Athene at Priene, the latter for the statue of the goddess, the\nformer for its great antiquity. And at Erythr\u00e6 is a work of art\nunlike the most ancient of \u00c6ginetan or Attic workmanship: its design\nis perfect Egyptian. It is the wooden raft on which the god sailed\nfrom Tyre in Ph\u0153nicia, why the people of Erythr\u00e6 do not say. But to\nprove that it came into the Ionian sea they say it was moored at the\npromontory called Mid, which is on the mainland about half-way from the\nharbour of Erythr\u00e6 to the island of Chios. And when this raft was at\nthe promontory, the people of Erythr\u00e6 and the Chians too had no small\ntrouble in trying to get it on shore. At last a native of Erythr\u00e6, who\ngot his living from the sea by catching fish, but had lost his eyesight\nthrough some disease, Phormio by name, dreamed that the women of\nErythr\u00e6 were to cut off their hair, and that the men making a rope out\nof this hair were to drag the raft ashore. The women who were citizens\nwouldn\u2019t hear of it: but all the women who were slaves of Thracian\nrace, or who being free had yet to earn their own living, allowed their\nhair to be cut off, and so at last the people of Erythr\u00e6 got the raft\nto shore. So Thracian women alone are allowed to enter the temple of\nHercules, and the rope made of hair is still kept by the people of\nErythr\u00e6. They also say that the fisherman recovered his sight, and\nsaw for the rest of his life. At Erythr\u00e6 there is also a temple of\nAthene Polias, and a huge wooden statue of the goddess seated on a\nthrone, in one hand a distaff in the other a globe. We conjecture it\nto be by End\u0153us from several circumstances, especially looking at the\nworkmanship of the statue inside, and the Graces and Seasons in white\nmarble, which used to stand in the open air. The people of Smyrna also\nhad in my time a temple of \u00c6sculapius between the mountain Coryphe and\nthe sea which is unmixed with any other water.\n\nIonia besides the temples and the salubrity of the air has several\nother things worthy of record. Near Ephesus is the river Cenchrius,\nand the fertile Mount Pion, and the well Halit\u00e6a. And in Milesia is\nthe well Biblis: of the love passages of Biblis they still sing. And\nin Colophonia is the grove of Apollo, consisting of ash trees, and not\nfar from the grove the river Ales, the coldest river in Ionia. And\nthe people of Lebedus have baths which are both wonderful and useful\nto men. The people of Teos also have baths at the promontory Macria,\nsome natural consisting of sea-water that bursts in at a crevice of\nthe rock, others built at wonderful cost. The people of Clazomen\u00e6 also\nhave baths. Agamemnon is honoured there. And there is a grotto called\nthe grotto of Pyrrhus\u2019 mother, and they have a tradition about Pyrrhus\nas a shepherd. The people of Erythr\u00e6 have also a place called Chalcis,\nfrom which the third of their tribes takes its name, where there is a\npromontory extending to the sea, and some sea baths, which of all the\nbaths in Ionia are most beneficial to men. And the people of Smyrna\nhave the most beautiful river Meles and a cave near its springs, where\nthey say Homer wrote his Poems. The Chians also have a notable sight in\nthe tomb of \u0152nopion, about whose deeds they have several legends. The\nSamians too on the way to the temple of Hera have the tomb of Rhadine\nand Leontichus, which those are accustomed to visit who are melancholy\nthrough love. The wonderful things indeed in Ionia are not far short of\nthose in Greece altogether.\n\n\n\n\nCHAPTER VI.\n\n\nAfter the departure of the Ionians the Ach\u00e6ans divided their land\nand lived in their towns, which were 12 in number, and well known\nthroughout Greece. Dyme first near Elis, and then Olenus, and Phar\u00e6,\nand Tritea, and Rhypes, and \u00c6gium, and Cerynea, and Bura, and Helice,\nand \u00c6g\u00e6 and \u00c6gira, and last Pellene near Sicyonia. In these towns,\nwhich had formerly been inhabited by the Ionians, the Ach\u00e6ans and\ntheir kings dwelt. And those who had the greatest power among the\nAch\u00e6ans were the sons of Tisamenus, D\u00e4imenes and Sparton and Tellis and\nLeontomenes. Cometes, the eldest of Tisamenus\u2019 sons, had previously\ncrossed over into Asia Minor. These ruled over the Ach\u00e6ans as also\nDamasias (the son of Penthilus, the son of Orestes), the brother of\nTisamenus. Equal authority to them had Preugenes and his son Patreus\nfrom Laced\u00e6mon; who were allowed by the Ach\u00e6ans to build a city in\ntheir territory, which was called Patr\u00e6 after Patreus.\n\nThe following were the wars of the Ach\u00e6ans. In the expedition of\nAgamemnon against Ilium, as they inhabited both Laced\u00e6mon and Argos,\nthey were the largest contingent from Greece. But when Xerxes and\nthe Medes invaded Greece, the Ach\u00e6ans as far as we know did not\njoin Leonidas at the pass of Thermopyl\u00e6, nor did they fight under\nThemistocles and the Athenians in the sea-fights off Eub\u0153a and Salamis,\nnor were they in either the Laced\u00e6monian or Athenian list of allies.\nThey were also behind at Plat\u00e6a: for otherwise they would certainly\nhave been mentioned among the other Greeks on the basement of the\nstatue of Zeus at Olympia.[5] I cannot but think they stayed behind\non each of these occasions to save their country, and also after the\nTrojan War they did not think it befitting that the Laced\u00e6monians (who\nwere Dorians) should lead them. As they showed long afterwards. For\nwhen the Laced\u00e6monians were at war with the Athenians, the Ach\u00e6ans\nreadily entered into an alliance with the people of Patr\u00e6, and were\nequally friendly with the Athenians. And they took part in the wars\nthat were fought afterwards by Greece, as at Ch\u00e6ronea against Philip\nand the Macedonians. But they admit that they did not go into Thessaly\nor take part in the battle of Lamia, because they had not yet recovered\nfrom their reverse in B\u0153otia. And the Custos Rotulorum at Patr\u00e6 says\nthat the wrestler Chilon was the only Ach\u00e6an present at the action at\nLamia. I know also myself that the Lydian Adrastus fought privately\n(and not in any concert with the Lydians) for the Greeks. This Adrastus\nhad a brazen effigy erected to him by the Lydians in front of the\ntemple of Persian Artemis, and the inscription they wrote upon it\nwas that he died fighting for the Greeks against Leonnatus. And the\npass at Thermopyl\u00e6 that admitted the Galati was overlooked by all the\nPeloponnesians as well as by the Ach\u00e6ans: for as the barbarians had\nno ships, they thought they had nothing to fear from them, if they\nstrongly fortified the Isthmus of Corinth, from Lech\u00e6um on the one sea\nto Cenchre\u00e6 on the other.\n\nThis was the view at that time of all the Peloponnesians. And when the\nGalati crossed over into Asia Minor in ships got somewhere or other,\nthen the Greeks were so situated that none of them were any longer\nclearly the leading state. For as to the Laced\u00e6monians, their reverse\nat Leuctra, and the gathering of the Arcadians at Megalopolis, and the\nvicinity of the Messenians on their borders, prevented their recovering\ntheir former prosperity. And the city of the Thebans had been so laid\nwaste by Alexander, that not many years afterwards when they were\nreduced by Cassander, they were unable to protect themselves at all.\nAnd the Athenians had indeed the good will of all Greece for their\nfamous actions, but that was no security to them in their war with the\nMacedonians.\n\n[5] See Book v. ch. 23.\n\n\n\n\nCHAPTER VII.\n\n\nThe Ach\u00e6ans were most powerful in the days when the Greeks were not\nbanded together, but each looked after their own personal interests.\nFor none of their towns except Pellene had any experience of tyrants\nat any time. And misfortunes from wars and the plague did not so much\ntouch the Ach\u00e6ans as all the other Greeks. Accordingly what is called\nthe Ach\u00e6an League was by common consent the design and act of the\nAch\u00e6ans. And this League was formed at \u00c6gium because, next to Helice\nwhich had been swept away by a flood, it had been the foremost town in\nAchaia in former times, and was at this time the most powerful. And\nof the other Greeks the Sicyonians first joined this Ach\u00e6an League.\nAnd next to the Sicyonians some of the other Peloponnesians joined\nit, some immediately, some rather later: and outside the Isthmus what\nbrought people in was seeing that the Ach\u00e6an League was becoming more\nand more powerful. And the Laced\u00e6monians were the only Greeks that\nwere unfriendly to the Ach\u00e6ans and openly took up arms against them.\nFor Pellene an Ach\u00e6an town was taken by Agis, the son of Eudamidas,\nKing of Sparta, though he was soon driven out again by Aratus and\nthe Sicyonians. And Cleomenes, the son of Leonidas and grandson of\nCleonymus, a king of the other family, when Aratus and the Ach\u00e6ans were\ngathered together at Dyme against him routed them badly in battle,\nthough he afterwards concluded peace with the Ach\u00e6ans and Antigonus.\nAntigonus was at this time ruler of the Macedonians, being Regent for\nPhilip, the son of Demetrius, who was quite a boy; he was Philip\u2019s\nuncle and also stepfather. With him and the Ach\u00e6ans Cleomenes made\npeace, but soon violated his engagements, and reduced to slavery\nMegalopolis in Arcadia. And the reverse which the Laced\u00e6monians met\nwith at Sellasia at the hands of the Ach\u00e6ans and Antigonus was in\nconsequence of Cleomenes\u2019 violation of his word. But Cleomenes we shall\nmention again when we come to Arcadia. And Philip the son of Demetrius,\nwhen he came to age, received the rule over the Macedonians from his\nstepfather Antigonus, who was glad to surrender it, and inspired great\nfear in all the Greeks by closely imitating Philip the son of Amyntas,\n(who was no ancestor of his, but a true despot), as in bribing people\nto betray their country. And at banquets he would offer the cup of\nfellowship and kindness filled not with wine but deadly poison, a thing\nwhich Philip the son of Amyntas in my opinion never thought of, but to\nPhilip the son of Demetrius poisoning appeared a very trifling crime.\nAnd three towns he turned into garrison-towns as _points d\u2019appui_\nagainst Greece, and in his insolence and haughty disregard of the\nGreeks he called these towns the keys of Greece. One was Corinth in the\nPeloponnese, the citadel of which he strongly fortified, and for Eub\u0153a\nand B\u0153otia and Phocis he had Chalcis near the Euripus, and for Thessaly\nand \u00c6tolia he garrisoned Magnesia under Mount Pelion. And by perpetual\nraids and plundering incursions he harassed the Athenians and \u00c6tolians\nespecially. I have mentioned before in my account of Attica the Greeks\nor barbarians who assisted the Athenians against Philip, and how in\nconsequence of the weakness of their allies the Athenians were obliged\nto rely on an alliance with Rome. The Romans had sent some soldiers not\nlong before nominally to assist the \u00c6tolians against Philip, but really\nto spy out what the Macedonians were aiming at. But now they sent an\narmy under the command of Otilius, that was his best known name, for\nthe Romans are not called like the Greeks merely after their father\u2019s\nname, but have 3 names at least and sometimes more. This Otilius had\norders from the Romans to protect the Athenians and \u00c6tolians against\nPhilip. Otilius in all other respects obeyed his orders, but did one\nthing that the Romans were not pleased at. For he captured and rased\nto the ground Hesti\u00e6a (a town in Eub\u0153a) and Anticyra in Phocis, places\nwhich had submitted to Philip simply from necessity. This was I think\nthe reason why the Senate when they heard of it superseded him by\nFlaminius.\n\n\n\n\nCHAPTER VIII.\n\n\nFlaminius on his arrival immediately defeated the Macedonian garrison\nat Eretria and plundered the town, and next marched to Corinth which\nwas occupied by Philip\u2019s garrison, and sat down to a regular siege,\nand sent to the Ach\u00e6ans urging them to come to Corinth with an army,\nso as to be reckoned the allies of the Romans, and in friendship to\nthe Greeks generally. But the Ach\u00e6ans took it ill that Flaminius and\nstill earlier Otilius had handled so savagely old Greek cities, that\nhad committed no offence against Rome, and were under the Macedonians\nagainst their wish. They foresaw also that instead of Philip and\nthe Macedonians they would merely have the Romans as dictators in\nGreece. But after many speeches from different points of view had been\ndelivered in the council, at last the party friendly to the Romans\nprevailed, and the Ach\u00e6ans joined Flaminius in the siege of Corinth.\nAnd the Corinthians, being thus freed from the Macedonian yoke, at once\njoined the Ach\u00e6an League, which indeed they had formerly joined, when\nAratus and the Sicyonians drove out the garrison from the citadel of\nCorinth and slew Pers\u00e6us, who had been put in command of the garrison\nby Antigonus. And from that time forward the Ach\u00e6ans were called the\nallies of the Romans, and were devoted to them at all times, and\nfollowed them into Macedonia against Philip, and joined them in an\nexpedition against the \u00c6tolians, and fought on their side against\nAntiochus and the Syrians.\n\nIn fighting against the Macedonians and Syrians the Ach\u00e6ans were\nanimated only by friendship to the Romans: but in fighting against the\n\u00c6tolians they were satisfying a long-standing grudge. And when the\npower at Sparta of Nabis, a man of the most unrelenting cruelty, had\nbeen overthrown, the Laced\u00e6monians became their own masters again, and\nas time went on the Ach\u00e6ans got them into their League, and were very\nsevere with them, and rased to the ground the fortifications of Sparta,\nwhich had been formerly run up hastily at the time of the invasion of\nDemetrius and afterwards of Pyrrhus and the Epirotes, but during the\npower of Nabis had been very strongly fortified. And not only did the\nAch\u00e6ans rase the walls of Sparta, but they prevented their youths from\ntraining as Lycurgus had ordained, and made them train in the Ach\u00e6an\nway. I shall enter into all this in more detail in my account about\nArcadia. And the Laced\u00e6monians, being sorely vexed with these harassing\ndecrees of the Ach\u00e6ans, threw themselves into the arms of Metellus\nand his colleagues, who had come on an embassy from Rome, not to try\nand stir up war against Philip and the Macedonians, for a peace had\nbeen previously solemnly concluded between Philip and the Romans, but\nto try the charges made against Philip either by the Thessalians or\nthe Epirotes. Philip himself indeed and the Macedonian supremacy had\nactually received a fatal blow from the Romans. For fighting against\nFlaminius and the Romans on the range of hills called Cynoscephal\u00e6\nPhilip got the worst of it, and having put forth all his strength in\nthe battle got so badly beaten that he lost the greater part of his\narmy, and was obliged by the Roman terms to remove his garrisons from\nall the Greek towns which he had seized and reduced during the war.\nThe peace indeed with the Romans which he obtained sounded specious,\nbut was only procured by various entreaties and at great expenditure\nof money. The Sibyl had indeed foretold not without the god the power\nwhich the Macedonians would attain to in the days of Philip the son of\nAmyntas, and how all this would crumble away in the days of another\nPhilip. These are the very words of her oracle--\n\n \u201cYe Macedonians, that boast in the Argead\u00e6 as your kings, to you\n Philip as ruler shall be both a blessing and a curse. The first Philip\n shall make you ruler over cities and people, the last shall lose you\n all your honour, conquered by men both from the West and East.\u201d\n\nThe Romans that overthrew the Macedonian Empire lived in the West of\nEurope, and Attalus and the Mysian force that cooperated with them may\nbe said to have been Eastern Nations.\n\n\n\n\nCHAPTER IX.\n\n\nBut now Metellus and his colleagues resolved not to neglect the\nquarrels of the Laced\u00e6monians and Ach\u00e6ans, so they convened before\ntheir council-board the most prominent Ach\u00e6ans, that they might\npublicly advise them to treat the Laced\u00e6monians in a kindlier spirit.\nAnd the Ach\u00e6ans returned answer that they would give no hearing to\nthem or anyone else, who should approach them on any subject whatever,\nexcept they were armed with a decree from the Roman Senate. And\nMetellus and his colleagues, thinking they were treated by the Ach\u00e6ans\nwith rather too much hauteur, on their return to Rome told the Senate\nmany things against the Ach\u00e6ans which were not all true. And further\ncharges still were brought against the Ach\u00e6ans by Areus and Alcibiades,\nwho were held in great repute at Sparta, but who did not act well\nto the Ach\u00e6ans: for when they were exiled by Nabis the Ach\u00e6ans had\nkindly received them, and after the death of Nabis had restored them\nto Sparta contrary to the wish of the Laced\u00e6monian people. But now\nbeing admitted before the Roman Senate they inveighed against the\nAch\u00e6ans with the greatest zeal. And the Ach\u00e6ans on their return from\nRome sentenced them to death in their Council. And the Roman Senate\nsent Appius and some others to put the differences between the Ach\u00e6ans\nand Laced\u00e6monians on a just footing. But this embassy was not likely\nto please the Ach\u00e6ans, inasmuch as in Appius\u2019 suite were Areus and\nAlcibiades, whom the Ach\u00e6ans detested at this time. And when they\ncame into the council chamber they endeavoured by their words to\nstir up rather the animosity of the Ach\u00e6ans than to win them over by\npersuasion. Lycortas of Megalopolis, a man in merit behind none of the\nArcadians, and who had friendly relations with Philop\u0153men upon whom\nhe relied, put forward in his speech the just claims of the Ach\u00e6ans,\nand at the same time covertly blamed the Romans. But Appius and his\nsuite jeered at Lycortas\u2019 speech, and passed a vote that Areus and\nAlcibiades had committed no crime against the Ach\u00e6ans, and allowed the\nLaced\u00e6monians to send envoys to Rome, thus contravening the previous\nconvention between the Romans and Ach\u00e6ans. For it had been publicly\nagreed that envoys of the Ach\u00e6ans might go to the Roman Senate, but\nthose states which were in the Ach\u00e6an League were forbidden to send\nenvoys privately. And when the Ach\u00e6ans sent a counter-embassy to that\nof the Laced\u00e6monians, and the speeches on both sides were heard in the\nSenate, then the Romans despatched Appius and all his former suite\nas plenipotentiaries between the Laced\u00e6monians and Ach\u00e6ans. And they\nrestored to Sparta those that had been exiled by the Ach\u00e6ans, and\nthey remitted the fines of those who had absconded before judgment,\nand had been condemned in their absence. And they did not remove\nthe Laced\u00e6monians from the Ach\u00e6an League, but they ordered that\n_foreign_[6] courts were to try capital cases, but all other cases they\ncould themselves try, or submit them to the Ach\u00e6an League. And the\nSpartans again built walls all round their city from the foundation.\nAnd those Laced\u00e6monians who were restored from exile meditated all\nsorts of contrivances against the Ach\u00e6ans, hoping to injure them most\nin the following way. The Messenians who were concerned in the death\nof Philop\u0153men, and who were banished it was thought on that account by\nthe Ach\u00e6ans, these and other exiles of the Ach\u00e6ans they persuaded to\ngo and take their case to Rome. And they went with them and intrigued\nfor their return from exile. And as Appius greatly favoured the\nLaced\u00e6monians, and on all occasions went against the Ach\u00e6ans, whatever\nthe Messenian or Ach\u00e6an exiles wished was sure to come off without any\ndifficulty, and letters were sent by the Senate to Athens and \u00c6tolia,\nordering them to restore the Messenians and Ach\u00e6ans to their rights.\nThis seemed the unkindest cut of all to the Ach\u00e6ans, who upon various\noccasions were treated with great injustice by the Romans, and who\nsaw that all their past services went for nothing, for after having\nfought against Philip and the \u00c6tolians and Antiochus simply to oblige\nthe Romans, they were neglected for exiles whose lives were far from\npure. Still they thought they had better submit. Such was the state of\naffairs up to this point.\n\n[6] Meaning _Roman_ I take it.\n\n\n\n\nCHAPTER X.\n\n\nBut the most impious of all crimes, the betrayal of one\u2019s country and\nfellow citizens for gain, was destined to bring about the destruction\nof the Ach\u00e6ans, a crime that has ever troubled Greece. For in the\ndays of Darius (the son of Hystaspes) king of the Persians the Ionian\naffairs were ruined by all the Samian captains but eleven treacherously\nsurrendering their ships. And after the subjugation of the Ionians the\nMedes enslaved Eretria; when those held in highest repute in Eretria\nplayed the traitor, as Philagras, the son of Cyneus, and Euphorbus,\nthe son of Alcimachus. And when Xerxes went on his expedition to\nGreece, Thessaly was betrayed by the Aleuad\u00e6, and Thebes was betrayed\nby Attaginus and Timegenidas, its foremost men. And during the\nPeloponnesian war Xenias, a native of Elis, endeavoured to betray Elis\nto the Laced\u00e6monians and Agis. And those who were called Lysander\u2019s\nfriends never ceased the attempt to betray their countries to Lysander.\nAnd in the reign of Philip, the son of Amyntas, one will find that\nLaced\u00e6mon was not the only one of the Greek cities that were betrayed:\nthe cities of Greece were more ruined through treason than they had\nbeen formerly by the plague. But Alexander the son of Philip had very\nlittle success indeed by treason. And after the reverse to the Greeks\nat Lamia Antipater, wishing to cross over with all despatch to the\nwar in Asia Minor, was content to patch up a peace speedily, as it\nmattered nothing to him whether he left Athens or indeed all Greece\nfree. But Demades and other traitors at Athens persuaded Antipater\nnot to act friendly to the Greeks, and, by frightening the commonalty\nof the Athenians, they were the means of the introduction into Athens\nand most other towns of the Macedonian garrisons. What confirms my\naccount is that the Athenians after the reverse in B\u0153otia did not\nbecome subject to Philip, though 1,000 were killed in the action, and\n2,000 taken prisoners after: but at Lamia, although only 200 fell,\nthey became slaves of the Macedonians. Thus at no time were wanting to\nGreece people afflicted with this itch for treason. And the Ach\u00e6ans at\nthis time were made subject to the Romans entirely through the Ach\u00e6an\nCallicrates. But the beginning of their troubles was the overthrow of\nPerseus and the Macedonian Empire by the Romans.\n\nPerseus the son of Philip was originally at peace with the Romans\naccording to the terms of agreement between them and his father Philip,\nbut he violated these conditions when he led an army against Abrupolis,\nthe king of the Sap\u00e6ans, (who are mentioned by Archilochus in one of\nhis Iambic verses) and dispossessed them, though they were allies of\nthe Romans. And Perseus and the Macedonians having been beaten in\nwar on account of this outrage upon the Sap\u00e6ans, ten Roman Senators\nwere sent to settle affairs in Macedonia according to the interests\nof the Romans. And when they came to Greece Callicrates insinuated\nhimself among them, letting slip no occasion of flattering them either\nin word or deed. And one of them, who was by no means remarkable for\njustice, was so won over by Callicrates that he was persuaded by\nhim to enter the Ach\u00e6an League. And he went to one of their general\nmeetings, and said that when Perseus was at war with the Romans the\nmost influential Ach\u00e6ans had furnished him with money, and assisted\nhim in other respects. He bade the Ach\u00e6ans therefore pass a sentence\nof death against these men: and he said if they would do so, then he\nwould give them their names. This seemed an altogether unfair way of\nputting it, and those present at the general meeting said that, if any\nof the Ach\u00e6ans had acted with Perseus, their names must be mentioned\nfirst, for it was not fair to condemn them before. And when the Roman\nwas thus confuted, he was so confident as to affirm that all the\nAch\u00e6an Generals were implicated in the charge, for all were friendly\nto Perseus and the Macedonians. This he said at the instigation of\nCallicrates. And Xeno rose up next, a man of no small renown among\nthe Ach\u00e6ans, and spoke as follows. \u201cAs to this charge, I am a General\nof the Ach\u00e6ans, and have neither acted against the Romans, nor shewn\nany good will to Perseus. And I am ready to be tried on this charge\nbefore either the Ach\u00e6an League or the Romans.\u201d This he said in the\nboldness of a good conscience. But the Roman Senator at once seized\nthe opportunity his words suggested, and sent all whom Callicrates\naccused of being friendly to Perseus to stand their trial at Rome.\nNothing of the kind had ever previously happened to the Greeks. For\nthe Macedonians in the zenith of their power, as under Philip, the son\nof Amyntas, and Alexander, had never forced any Greeks who opposed\nthem to be sent into Macedonia, but had allowed them to be tried by\nthe Amphictyonic Council. But now every Ach\u00e6an, however innocent, who\nwas accused by Callicrates, had to go to Rome, so it was decreed, and\nmore than 1,000 so went. And the Romans, treating them as if they had\nbeen already condemned by the Ach\u00e6ans, imprisoned them in various\ntowns in Etruria, and, although the Ach\u00e6ans sent various embassies and\nsupplications about them, returned no answer. But 17 years afterwards\nthey released some 300 or even fewer, (who were all that remained in\nItaly of the 1,000 and more Ach\u00e6ans), thinking they had been punished\nsufficiently. And all those who escaped either on the journey to Rome\nin the first instance, or afterwards from the towns to which they had\nbeen sent by the Romans, were, if captured, capitally punished at once\nand no excuse received.\n\n\n\n\nCHAPTER XI.\n\n\nAnd the Romans sent another Senator to Greece, Gallus by name, who\nwas sent to arbitrate on the disputes between the Laced\u00e6monians and\nthe Argives. This Gallus both spoke and acted with much hauteur\nto the Greeks, and treated the Laced\u00e6monians and Argives with the\ngreatest contempt possible. For he disdained himself to arbitrate for\ncities which had attained such great renown, and had fought for their\nfatherland bravely and lavishly, and had previously submitted their\nclaims to no less an arbitrator than Philip the son of Amyntas, and\nsubmitted the decision to Callicrates, the plague of all Greece. And\nwhen the \u00c6tolians who inhabit Pleuron came to Gallus, desiring release\nfrom the Ach\u00e6an League, they were allowed by him to send a private\nembassy to Rome, and the Romans gave their consent to what they asked.\nThe Roman Senate also despatched to Gallus a decree, that he was at\nliberty to release from the Ach\u00e6an League as many towns as he liked.\n\nAnd he carried out his orders, and meantime the Athenian people from\nnecessity rather than choice plundered Oropus which was a town subject\nto them, for the Athenians had been reduced to a greater state of\npoverty than any of the Greeks by the war with the Macedonians. The\nOropians appealed to the Senate at Rome, and they, thinking they\nhad not been treated well, ordered the Sicyonians to levy upon the\nAthenians a fine proportionate to the harm they had done to the\nOropians. The Sicyonians, as the Athenians did not come into court\nat the time of trial, fined them in their absence 500 talents, but\nthe Roman Senate at the request of the Athenians remitted all the\nfine but 100 talents. And the Athenians did not pay even this, but\nby promises and gifts prevailed upon the Oropians to agree, that an\nAthenian garrison should occupy Oropus, and that the Athenians should\nhave hostages from the Oropians, and if the Oropians should bring\nany further charges against the Athenians, then the Athenians were\nto withdraw their garrison, and return their hostages. And no long\ntime elapsed when some of the garrison insulted some of the townsmen\nof Oropus. They sent therefore envoys to Athens to demand back their\nhostages, and at the same time to ask the Athenians to take away\ntheir garrison according to their agreement. But the Athenians flatly\nrefused, on the plea that the outrage was committed by the garrison\nand not the Athenian people, they promised however that those in\nfault should be punished. And the Oropians appealed to the Ach\u00e6ans to\nhelp them, but the Ach\u00e6ans refused out of friendship and respect to\nthe Athenians. Then the Oropians promised ten talents to Menalcidas,\na Laced\u00e6monian by birth but serving at this time as General of the\nAch\u00e6ans, if he would make the Ach\u00e6ans help them. And he promised half\nthe money to Callicrates, who because of his friendship with the Romans\nhad the greatest influence over the Ach\u00e6ans. And Callicrates responding\nto the wishes of Menalcidas, it was determined to help the Oropians\nagainst the Athenians. And some one announced news of this to the\nAthenians, and they with all speed went to Oropus, and after plundering\nwhatever they had spared in former raids, withdrew their garrison.\nAnd Menalcidas and Callicrates tried to persuade the Ach\u00e6ans who came\nup too late for help, to make an inroad into Attica: but as they were\nagainst it, especially those who had come from Laced\u00e6mon, the army went\nback again.\n\n\n\n\nCHAPTER XII.\n\n\nAnd the Oropians, though no help had come from the Ach\u00e6ans, yet had\nto pay the money promised to Menalcidas. And he, when he had received\nhis bribe, thought it a misfortune that he would have to share any\npart of it with Callicrates. So at first he practised putting off the\npayment of the gift and other wiles, but soon afterwards he was so\nbold as to deprive him of it altogether. My statement is confirmed\nby the proverb, \u201cOne fire burns fiercer than another fire, and one\nwolf is fiercer than other wolves, and one hawk flies swifter than\nanother hawk, since the most unscrupulous of all men, Callicrates, is\noutdone in treachery by Menalcidas.\u201d And Callicrates, who was never\nsuperior to any bribe, and had got nothing out of his hatred to Athens,\nwas so vexed with Menalcidas that he deprived him of his office, and\nprosecuted him on a capital charge before the Ach\u00e6ans, _viz._ that\nhe had tried to undermine the Ach\u00e6ans on his embassy to Rome, and\nthat he had endeavoured to withdraw Sparta from the Ach\u00e6an league.\nMenalcidas in this crisis gave 3 of the talents from Oropus to Di\u00e6us\nof Megalopolis, who had been his successor as General of the Ach\u00e6ans,\nand now, being zealous in his interest on account of his bribe, was\nbent on saving Menalcidas in spite of the Ach\u00e6ans. But the Ach\u00e6ans\nboth privately and publicly were vexed with Di\u00e6us for the acquittal\nof Menalcidas. But Di\u00e6us turned away their charges against him to the\nhope of greater gain, by using the following wile as a pretext. The\nLaced\u00e6monians had gone to the Senate at Rome about some debateable\nland, and the Senate had told them to try all but capital cases before\nthe Ach\u00e6an League. Such was their answer. But Di\u00e6us told the Ach\u00e6ans\nwhat was not the truth, and deluded them by saying that the Roman\nSenate allowed them to pass sentence of death upon a Spartan. They\ntherefore thought the Laced\u00e6monians could also pass sentence of life\nand death on themselves: but the Laced\u00e6monians did not believe that\nDi\u00e6us was speaking the truth, and wished to refer the matter to the\nSenate at Rome. But the Ach\u00e6ans objected to this, that the cities\nin the Ach\u00e6an League had no right without common consent to send an\nembassy privately to Rome. In consequence of these disputes war broke\nout between the Ach\u00e6ans and the Laced\u00e6monians, and the Laced\u00e6monians,\nknowing they were not able to fight the Ach\u00e6ans, sent embassies to\ntheir cities and spoke privately to Di\u00e6us. All the cities returned\nthe same answer, that if their general ordered them to take the field\nthey could not disobey. For Di\u00e6us was in command, and he said that he\nintended to fight not against Sparta but against all that troubled her.\nAnd when the Spartan Senate asked who he thought were the criminals,\nhe gave them a list of 24 men who were prominent in Sparta. Thereupon\nthe opinion of Agasisthenes prevailed, a man previously held in good\nrepute, and who for the following advice got still more highly thought\nof. He persuaded all those men whose names were mentioned to exile\nthemselves from Laced\u00e6mon, and not by remaining there to bring on a\nwar on Sparta, and if they fled to Rome he said they would be soon\nrestored by the Romans. So they departed and were nominally tried\nin their absence in the Spartan law-courts and condemned to death:\nbut Callicrates and Di\u00e6us were sent by the Ach\u00e6ans to Rome to plead\nagainst these Spartan exiles before the Senate. And Callicrates died\non the road of some illness, nor do I know whether if he had gone on\nto Rome he would have done the Ach\u00e6ans any good, or been to them the\nsource of greater evils. But Di\u00e6us carried on a bitter controversy\nwith Menalcidas before the Senate, not in the most decorous manner.\nAnd the Senate returned answer that they would send Ambassadors, who\nshould arbitrate upon the differences between the Laced\u00e6monians and\nAch\u00e6ans. And the journey of these ambassadors from Rome was somehow\ntaken so leisurely, that Di\u00e6us had full time to deceive the Ach\u00e6ans,\nand Menalcidas the Laced\u00e6monians. The Ach\u00e6ans were persuaded by Di\u00e6us\nthat the Laced\u00e6monians were directed by the Roman Senate to obey them\nin all things. While Menalcidas deceived the Laced\u00e6monians altogether,\nsaying that they had been put by the Romans out of the jurisdiction of\nthe Ach\u00e6an League altogether.\n\n\n\n\nCHAPTER XIII.\n\n\nIn consequence of these differences with the Laced\u00e6monians the Ach\u00e6ans\nmade preparations again to go to war with them, and an army was\ncollected against Sparta by Damocritus, who was chosen General of\nthe Ach\u00e6ans at that time. And about the same time an army of Romans\nunder Metellus went into Macedonia, to fight against Andriscus, the\nson of Perseus and grandson of Philip, who had revolted from the\nRomans. And the war in Macedonia was finished by the Romans with\nthe greatest despatch. And Metellus gave his orders to the envoys,\nwho had been sent by the Roman Senate to see after affairs in Asia\nMinor, to have a conference with the leaders of the Ach\u00e6ans before\nthey passed over into Asia Minor, and to forbid them to war against\nSparta, and to tell them they were to wait for the arrival from Rome\nof the envoys who were despatched to arbitrate between them and the\nLaced\u00e6monians. They gave these orders to Damocritus and the Ach\u00e6ans,\nwho were beforehand with them and had already marched to Laced\u00e6mon, but\nwhen they saw that the Ach\u00e6ans were not likely to pay any attention to\ntheir orders, they crossed over into Asia Minor. And the Laced\u00e6monians,\nout of spirit rather than from strength, took up arms and went out to\nmeet the enemy in defence of their country, but were in a short time\nrepulsed with the loss in the battle of about 1,000 who were in their\nprime both in respect to age and bravery, and the rest of the army\nfled pell mell into the town. And had Damocritus exhibited energy,\nthe Ach\u00e6ans might have pursued those who fled from the battle up to\nthe walls of Sparta: but he called them back from the pursuit at\nonce, and rather went in for raids and plundering than sat down to a\nregular siege. He was therefore fined 50 talents by the Ach\u00e6ans as a\ntraitor for not following up his victory, and as he could not pay he\nfled from the Peloponnese. And Di\u00e6us, who was chosen to succeed him\nas General, agreed when Metellus sent a second message not to carry\non the war against the Laced\u00e6monians, but to wait for the arrival of\nthe arbitrators from Rome. After this he contrived another stratagem\nagainst the Laced\u00e6monians: he won over all the towns round Sparta to\nfriendship with the Ach\u00e6ans, and introduced garrisons into them, so\nas to make them _points d\u2019appui_ against Sparta. And Menalcidas was\nchosen by the Laced\u00e6monians as General against Di\u00e6us, and, as they were\nbadly off for all supplies of war and not least for money, and as their\nsoil had lain uncultivated, he persuaded them to violate the truce,\nand took by storm and sacked the town Iasus, which was on the borders\nof Laconia, but was at this time subject to the Ach\u00e6ans. And having\nthus stirred up strife again between the Laced\u00e6monians and the Ach\u00e6ans\nhe was accused by the citizens, and, as he saw no hope of safety from\nthe danger that seemed imminent for the Laced\u00e6monians, he voluntarily\ncommitted suicide by poison. Such was the end of Menalcidas, the most\nimprudent General of the Laced\u00e6monians at this crisis, and earlier\nstill the most iniquitous person to the Ach\u00e6ans.\n\n\n\n\nCHAPTER XIV.\n\n\nAt last the envoys, who had been sent from Rome to arbitrate between\nthe Laced\u00e6monians and Ach\u00e6ans, arrived in Greece, among others Orestes,\nwho summoned before him Di\u00e6us and the principal people in each city of\nthe Ach\u00e6ans. And when they came to his head-quarters,[7] he disclosed\nto them all his views, _viz._ that the Roman Senate thought it just\nthat neither the Laced\u00e6monians nor Corinth should be forced into\nthe Ach\u00e6an League, nor Argos, nor Heraclea under Mount \u0152ta, nor the\nArcadians of Orchomenus, for they had no connection with the Ach\u00e6ans\nby ancestry, but had been incorporated subsequently into the Ach\u00e6an\nLeague. As Orestes said this, the principal men of the Ach\u00e6ans would\nnot stay to listen to the end of his speech, but ran outside the\nbuilding and called the Ach\u00e6ans to the meeting. And they, when they\nheard the decision of the Romans, immediately turned their fury on all\nthe Spartans who at that time resided at Corinth. And they plundered\neveryone who they were sure was a Laced\u00e6monian, or whom they suspected\nof being so by the way he wore his hair, or by his boots or dress\nor name, and some who got the start of them, and fled for refuge to\nOrestes\u2019 head-quarters, they dragged thence by force. And Orestes\nand his suite tried to check the Ach\u00e6ans from this outrage, and bade\nthem remember that they were acting outrageously against Romans. And\nnot many days afterwards the Ach\u00e6ans threw all the Laced\u00e6monians whom\nthey had arrested into prison, but dismissed all strangers whom they\nhad arrested on suspicion. And they sent Thearidas and several other\nprominent Ach\u00e6ans as ambassadors to Rome, who after their departure\non meeting on the road some other envoys to settle the Laced\u00e6monian\nand Ach\u00e6an differences, who had been despatched later than Orestes,\nturned back again. And after Di\u00e6us had served his time as General,\nCritolaus was chosen as his successor by the Ach\u00e6ans; this Critolaus\nwas possessed with a grim unreasoning passion to fight against the\nRomans, and, as the envoys from Rome to settle the disputes between\nthe Laced\u00e6monians and Ach\u00e6ans had just arrived, he went to Tegea in\nArcadia ostensibly to confer with them, but really because he did not\nwant the Ach\u00e6ans summoned to a general meeting, and, while in the\nhearing of the Romans he sent messengers bidding the commissioners call\na general meeting of the Ach\u00e6ans, he privately urged the commissioners\nnot to attend the general meeting. And when the commissioners did\nnot come, then he displayed great guile to the Romans, for he told\nthem to wait for another general meeting of the Ach\u00e6ans that would be\nheld six months later, for he himself said that he could discuss no\nquestion privately without the common consent of the Ach\u00e6ans. And the\nRoman envoys, when they discovered they were being deceived, returned\nto Rome. And Critolaus collected an army of Ach\u00e6ans at Corinth,\nand persuaded them to war against Sparta, and also to wage war at\nonce against the Romans. When king and nation undertake war and are\nunsuccessful, it seems rather the malignity of some divine power than\nthe fault of the originators of the war. But audacity and weakness\ncombined should rather be called madness than want of luck. And this\nwas the ruin of Critolaus and the Ach\u00e6ans. The Ach\u00e6ans were also\nfurther incited against the Romans by Pytheas, who was at that time\nB\u0153otarch at Thebes, and the Thebans undertook to take an eager part in\nprosecuting the war. For the Thebans had been heavily punished by the\ndecision of Metellus, first they had to pay a fine to the Phocians for\ninvading Phocis, and secondly to the Eub\u0153ans for ravaging Eub\u0153a, and\nthirdly to the people of Amphissa for destroying their corn in harvest\ntime.\n\n[7] Which were at Corinth, as we see in this chapter a little later.\n\n\n\n\nCHAPTER XV.\n\n\nAnd the Romans being informed of all this by the envoys whom they had\nsent to Greece, and by the letters which Metellus wrote, passed a vote\nagainst the Ach\u00e6ans that they were guilty of treason, and, as Mummius\nhad just been chosen consul, they ordered him to lead against them both\na naval and land force. And Metellus, directly he heard that Mummius\nand the army with him had set out against the Ach\u00e6ans, made all haste\nthat he might win his laurels in the campaign first, before Mummius\ncould get up. He sent therefore messengers to the Ach\u00e6ans, bidding the\nLaced\u00e6monians and all other cities mentioned by the Romans to leave\nthe Ach\u00e6an League, and for the future he promised that there should\nbe no anger on the part of the Romans for any earlier disobedience.\nAt the same time that he made this Proclamation he brought his army\nfrom Macedonia, marching through Thessaly and by the Lamiac Gulf. And\nCritolaus and the Ach\u00e6ans, so far from accepting this proclamation\nwhich tended to peace, sat down and blockaded Heraclea, because it\nwould not join the Ach\u00e6an League. But when Critolaus heard from his\nspies that Metellus and the Romans had crossed the Spercheus, then\nhe fled to Scarphea in Locris, not being bold enough to place the\nAch\u00e6ans in position between Heraclea and Thermopyl\u00e6, and there await\nthe attack of Metellus: for such a panic had seized him that he could\nextract no hope from a spot where the Laced\u00e6monians had so nobly fought\nfor Greece against the Medes, and where at a later date the Athenians\ndisplayed equal bravery against the Galati. And Metellus\u2019 army came up\nwith Critolaus and the Ach\u00e6ans as they were in retreat a little before\nScarphea, and many they killed and about 1,000 they took alive. But\nCritolaus was not seen alive after the battle, nor was he found among\nthe dead, but if he tried to swim across the muddy sea near Mount \u0152ta,\nhe would have been very likely drowned without being observed. As to\nhis end therefore one may make various guesses. But the thousand picked\nmen from Arcadia, who had fought on Critolaus\u2019 side in the action,\nmarched as far as Elatea in Phocis, and were received in that town\nfrom old kinsmanship; but when the people of Phocis got news of the\nreverse of Critolaus and the Ach\u00e6ans, they requested these Arcadians\nto leave Elatea. And as they marched back to the Peloponnese Metellus\nand the Romans met them at Ch\u00e6ronea. Then came the Nemesis of the Greek\ngods upon the Arcadians, who were cut to pieces by the Romans, in the\nvery place where they had formerly left in the lurch the Greeks who\nfought against Philip and the Macedonians.\n\nAnd Di\u00e6us was again made Commander-in-Chief of the Ach\u00e6an army, and he\nimitated the action of Miltiades and the Athenians before Marathon by\nmanumitting the slaves, and made a levy of Ach\u00e6ans and Arcadians in\nthe prime of life from the various towns. And so his army altogether,\nincluding the slaves, amounted to 600 cavalry, and 14,000 infantry.\nThen he displayed the greatest want of strategy, for, though he knew\nthat Critolaus and all the Ach\u00e6an host had crumbled away before\nMetellus, yet he selected only 4,000 men, and put Alcamenes at their\nhead. They were despatched to Megara to garrison that town and, should\nMetellus and the Romans come up, to stop their further progress. And\nMetellus, after his rout of the Arcadian picked men at Ch\u00e6ronea, had\npushed on with his army to Thebes; for the Thebans had joined the\nAch\u00e6ans in besieging Heraclea, and had also taken part in the fight\nnear Scarphea. Then the inhabitants, men and women of all ages,\nabandoned Thebes, and wandered about all over B\u0153otia, and fled to the\ntops of the mountains. But Metellus would not allow his men either to\nset on fire the temples of the gods or to pull down any buildings, or\nto kill or take alive any of the fugitives except Pytheas, but him, if\nthey should capture him, they were to bring before him. And Pytheas\nwas forthwith found, and brought before Metellus, and executed. And\nwhen the Roman army marched on Megara, then Alcamenes and his men were\nseized with panic, and fled without striking a blow to Corinth, to the\ncamp of the Ach\u00e6ans. And the Megarians delivered up their town to the\nRomans without a blow struck, and, when Metellus got to the Isthmus,\nhe issued a Proclamation, inviting the Ach\u00e6ans even now to peace and\nharmony: for he had a strong desire that both Macedonia and Achaia\nshould be settled by him. But this intention of his was frustrated by\nthe folly of Di\u00e6us.\n\n\n\n\nCHAPTER XVI.\n\n\nMeantime Mummius, and with him Orestes, who was first sent from Rome\nto settle the disputes between the Laced\u00e6monians and Ach\u00e6ans, reached\nthe Roman army one morning, took over the command, and sent Metellus\nand his forces back to Macedonia, and himself waited at the Isthmus\ntill he had concentrated all his forces. His cavalry amounted to\n3,500, his infantry to 22,000. There were also some Cretan bowmen, and\nPhilop\u0153men had brought some soldiers from Attalus, from Pergamus across\nthe Caicus. Mummius placed some of the Italian troops and allies, so\nas to be an advanced post for all his army, 12 stades in the van. And\nthe Ach\u00e6ans, as this vanguard was left without defence through the\nconfidence of the Romans, attacked them, and slew some, but drove still\nmore back to the camp, and captured about 500 shields. By this success\nthe Ach\u00e6ans were so elated that they attacked the Roman army without\nwaiting for them to begin the battle. But when Mummius led out his army\nto battle in turn, then the Ach\u00e6an cavalry, which was opposite the\nRoman cavalry, ran immediately, not venturing to make one stand against\nthe attack of the enemy\u2019s cavalry. And the infantry, though dejected\nat the rout of the cavalry, stood their ground against the wedge-like\nattack of the Roman infantry, and though outnumbered and fainting under\ntheir wounds, yet resisted bravely, till 1,000 picked men of the Romans\ntook them in flank, and so turned the battle into a complete rout of\nthe Ach\u00e6ans. And had Di\u00e6us been bold enough to hurry into Corinth after\nthe battle, and receive within its walls the runaways from the fight\nand shut himself up there, the Ach\u00e6ans might have obtained better terms\nfrom Mummius, if the war had been lengthened out by a siege. But as\nit was, directly the Ach\u00e6ans gave way before the Romans, Di\u00e6us fled\nfor Megalopolis, exhibiting to the Ach\u00e6ans none of that spirit which\nCallistratus, the son of Empedus, had displayed to the Athenians. For\nhe being in command of the cavalry in Sicily, when the Athenians and\ntheir allies were badly defeated at the river Asinarus, boldly cut his\nway through the enemy at the head of the cavalry, and, after getting\nsafe through with most of them to Catana, turned back again on the road\nto Syracuse, and finding the enemy still plundering the camp of the\nAthenians killed five with his own hand and then expired, himself and\nhis horse having received fatal wounds. He won fair fame both for the\nAthenians and himself, and voluntarily met death, having preserved the\ncavalry whom he led. But Di\u00e6us after ruining the Ach\u00e6ans announced to\nthe people of Megalopolis their impending ruin, and after slaying his\nwife with his own hand that she might not become a captive took poison\nand so died, resembling Menalcidas as in his greed for money so also in\nthe cowardice of his death.\n\nAnd those of the Ach\u00e6ans who got safe to Corinth after the battle fled\nduring the night, as also did most of the Corinthians. But Mummius did\nnot enter Corinth at first, though the gates were open, as he thought\nsome ambush lay in wait for him within the walls, not till the third\nday did he take Corinth in full force and set it on fire. And most of\nthose that were left in the city were slain by the Romans, and the\nwomen and children were sold by Mummius, as also were the slaves who\nhad been manumitted and had fought on the side of the Ach\u00e6ans, and\nhad not been killed in action. And the most wonderful of the votive\nofferings and other ornaments he carried off _to Rome_, and those of\nless value he gave to Philop\u0153men, the general of Attalus\u2019 troops, and\nthese spoils from Corinth were in my time at Pergamus. And Mummius\nrased the walls of all the cities which had fought against the Romans,\nand took away their arms, before any advisers what to do were sent from\nRome. And when they arrived, then he put down all democracies, and\nappointed chief-magistrates according to property qualifications.[8]\nAnd taxes were laid upon Greece, and those that had money were\nforbidden to have land over the borders, and all the general meetings\nwere put down altogether, as those in Achaia, or Phocis, or B\u0153otia,\nor any other part of Greece. But not many years afterwards the Romans\ntook mercy upon Greece, and allowed them their old national meetings\nand to have land over the borders. They remitted also the fines which\nMummius had imposed, for he had ordered the B\u0153otians to pay the\npeople of Heraclea and Eub\u0153a 100 talents, and the Ach\u00e6ans to pay the\nLaced\u00e6monians 200 talents. The Greeks got remission of these fines from\nthe Romans, and a pr\u00e6tor was sent out from Rome, and is still, who is\nnot called by the Romans pr\u00e6tor of all Greece but pr\u00e6tor of Achaia,\nbecause they reduced Greece through Achaia, which was then the foremost\nGreek power. Thus ended the war when Antitheus was Archon at Athens, in\nthe 160th Olympiad, when Diodorus of Sicyon was victor in the course.\n\n[8] That is, wherever Mummius found a democratical form of government,\nthere he established an oligarchy. Cf. Plat. _Rep._ 550. C. Id. _Legg._\n698. B.\n\n\n\n\nCHAPTER XVII.\n\n\nAt this time Greece was reduced to extreme weakness, being partially\nruined, and altogether reduced to great straits, by the deity. For\nArgos, which had been a town of the greatest importance in the days\nof the so-called heroes, lost its good fortune with the overthrow of\nthe Dorians. And the Athenians, who had survived the Peloponnesian\nWar and the plague, and had even lift up their heads again, were not\nmany years later destined to be subdued by the Macedonian power at its\nheight. From Macedonia also came down on Thebes in B\u0153otia the wrath of\nAlexander. And the Laced\u00e6monians were first reduced by Epaminondas the\nTheban, and afterwards by the war with the Ach\u00e6ans. And when Achaia\nwith great difficulty, like a tree that had received some early injury,\ngrew to great eminence in Greece, then the folly of its rulers stopped\nits growth. And some time after the Empire of Rome came to Nero, and\nhe made Greece entirely free, and gave to the Roman people instead of\nGreece the most fertile island of Sardinia. When I consider this action\nof Nero I cannot but think the words of Plato the son of Aristo most\ntrue, that crimes remarkable for their greatness and audacity are not\ncommitted by everyday kind of people, but emanate from a noble soul\ncorrupted by a bad bringing up.[9] Not that this gift long benefited\nGreece. For in the reign of Vespasian, who succeeded Nero, it suffered\nfrom intestine discord, and Vespasian made the Greeks a second time\nsubject to taxes and bade them obey the pr\u00e6tor, saying that Greece\nhad unlearnt how to use liberty. Such are the particulars which I\nascertained.\n\nThe boundaries between Achaia and Elis are the river Larisus (near\nwhich river there is a temple of Lariss\u00e6an Athene), and Dyme, a town\nof the Ach\u00e6ans, about 30 stades from the Larisus. Dyme was the only\ntown in Achaia that Philip the son of Demetrius reduced in war. And for\nthis reason Sulpicius, the Roman Pr\u00e6tor, allowed his army to plunder\nDyme. And Augustus afterwards assigned it to Patr\u00e6. In ancient days it\nwas called Palea, but when the Ionians were in possession of it they\nchanged its name to Dyme, I am not quite certain whether from some\nwoman of the district called Dyme, or from Dymas the son of \u00c6gimius.\nOne is reduced to a little uncertainty about the name of the place also\nby the Elegiac couplet at Olympia on the statue of \u0152botas, a native of\nDyme, who in the 6th Olympiad was victor in the course, and in the 80th\nOlympiad was declared by the oracle at Delphi worthy of a statue at\nOlympia. The couplet runs as follows:\n\n\u201c\u0152botas here the son of \u0152nias was victor in the course, and so\nimmortalized his native place Palea in Achaia.\u201d\n\nBut there is no need for any real confusion from the town being called\nin the inscription Palea and not Dyme, for the older names of places\nare apt to be introduced by the Greeks into poetry, as they call\nAmphiaraus and Adrastus the sons of Phoroneus, and Theseus the son of\nErechtheus.\n\nAnd a little before you come to the town of Dyme there is on the right\nof the way the tomb of Sostratus, who was a youth in the neighbourhood,\nand they say Hercules was very fond of him, and as he died while\nHercules was still among men, Hercules erected his sepulchre and\noffered to him the first fruits of his hair. There is also still a\ndevice and pillar on the tomb and an effigy of Hercules on it. And I\nwas told that the natives still offer sacrifices to Sostratus.\n\nThere is also at Dyme a temple of Athene and a very ancient statue,\nthere is also a temple built to the Dindymene Mother and Attes. Who\nAttes was I could not ascertain it being a mystery. But according to\nthe Elegiac lines of Hermesianax he was the son of Calaus the Phrygian,\nand was born incapable of procreation. And when he grew up he removed\nto Lydia, and celebrated there the rites of the Dindymene Mother, and\nwas so honoured that Zeus in jealousy sent a boar among the crops of\nthe Lydians. Thereupon several of the Lydians and Attes himself were\nslain by this boar: and in consequence of this the Galati who inhabit\nPessinus will not touch pork. However this is not the universal\ntradition about Attes, but there is a local tradition that Zeus in his\nsleep dropt seed into the ground, and that in process of time there\nsprang up a Hermaphrodite whom they called Agdistis; and the gods bound\nthis Agdistis and cut off his male privities. And an almond-tree sprang\nfrom them and bare fruit, and they say the daughter of the river-god\nSangarius took of the fruit. And as she put some in her bosom the fruit\nimmediately vanished, and she became pregnant, and bare a boy, Attes,\nwho was exposed and brought up by a goat. And as the lad\u2019s beauty was\nmore than human, Agdistis grew violently in love with him. And when he\nwas grown up his relations sent him to Pessinus to marry the king\u2019s\ndaughter. And the wedding song was being sung when Agdistis appeared,\nand Attes in his rage cut off his private parts, and his father in law\ncut off his. Then Agdistis repented of his action towards Attes: and\nsome contrivance was found out by Zeus so that the body of Attes should\nnot decay nor rot. Such is the most notable legend about Attes.\n\nAt Dyme is also the tomb of the runner \u0152botas. He was the first Ach\u00e6an\nwho had won the victory at Olympia, and yet had received no especial\nreward from his own people. So he uttered a solemn imprecation that\nno Ach\u00e6an might henceforth win the victory. And, as one of the gods\nmade it his business to see that the imprecation of \u0152botas should be\nvalid, the Ach\u00e6ans learnt why they failed to secure victory at Olympia\nby consulting the oracle at Delphi. Then they not only conferred other\nhonours upon \u0152botas, but put up his statue at Olympia, after which\nSostratus of Pellene won the race for boys in the course. And even\nnow the custom prevails amongst the Ach\u00e6ans who intend to compete at\nOlympia to offer sacrifices to \u0152botas, and, if they are victorious, to\ncrown his statue at Olympia.\n\n[9] See Plato _Rep._ vi. 491. E.\n\n\n\n\nCHAPTER XVIII.\n\n\nAbout 40 stades from Dyme the river Pirus discharges itself into the\nsea, near which river the Ach\u00e6ans formerly had a town called Olenus.\nThose who have written about Hercules and his doings have not dwelt\nleast upon Dexamenus the king of Olenus, and the hospitality Hercules\nreceived at his court. And that Olenus was originally a small town is\nconfirmed by the Elegy written by Hermesianax on the Centaur Eurytion.\nBut in process of time they say the people of Olenus left it in\nconsequence of its weakness, and betook themselves to Pir\u00e6 and Euryte\u00e6.\n\nAbout 80 stades from the river Pirus is the town of Patr\u00e6, not far\nfrom which the river Glaucus discharges itself into the sea. The\nantiquarians at Patr\u00e6 say that Eumelus, an Autochthon, was the first\nsettler, and was king over a few subjects. And when Triptolemus came\nfrom Attica Eumelus received from him corn to sow, and under his\ninstructions built a town called Aroe, which he so called from tilling\nthe soil. And when Triptolemus had gone to sleep they say Antheas, the\nson of Eumelus, yoked the dragons to the chariot of Triptolemus, and\ntried himself to sow corn: but he died by falling out of the chariot.\nAnd Triptolemus and Eumelus built in common the town Anthea, which they\ncalled after him. And a third city called Mesatis was built between\nAnthea and Aroe. And the traditions of the people of Patr\u00e6 about\nDionysus, that he was reared at Mesatis, and was plotted against by\nthe Titans there and was in great danger, and the explanation of the\nname Mesatis, all this I leave to the people of Patr\u00e6 to explain, as\nI don\u2019t contradict them. And when the Ach\u00e6ans drove the Ionians out\nlater, Patreus the son of Preugenes and grandson of Agenor forbade the\nAch\u00e6ans to settle at Anthea and Mesatis, but made the circuit of the\nwalls near Aroe wider so as to include all that town, and called it\nPatr\u00e6 after his own name. And Agenor the father of Preugenes was the\nson of Areus the son of Ampyx, and Ampyx was the son of Pelias, the\nson of \u00c6ginetus, the son of Deritus, the son of Harpalus, the son of\nAmyclas the son of Laced\u00e6mon. Such was the genealogy of Patreus. And\nin process of time the people of Patr\u00e6 were the only Ach\u00e6ans that went\ninto \u00c6tolia from friendship to the \u00c6tolians, to join them in their war\nagainst the Galati. But meeting most serious reverses in battle, and\nmost of them suffering also from great poverty, they left Patr\u00e6 all\nbut a few. And those who remained got scattered about the country and\nfollowed the pursuit of agriculture, and inhabited the various towns\noutside Patr\u00e6, as Mesatis and Anthea and Boline and Argyra and Arba.\nAnd Augustus, either because he thought Patr\u00e6 a convenient place on the\ncoast or for some other reason, introduced into it people from various\ntowns. He incorporated also with it the Ach\u00e6ans from Rhyp\u00e6, after first\nrasing Rhyp\u00e6 to the ground. And to the people of Patr\u00e6 alone of all the\nAch\u00e6ans he granted their freedom, and gave them other privileges as\nwell, such as the Romans are wont to grant their colonists.\n\nAnd in the citadel of Patr\u00e6 is the temple of Laphrian Artemis: the\ngoddess has a foreign title, and the statue also is foreign. For\nwhen Calydon and the rest of \u00c6tolia was dispeopled by the Emperor\nAugustus, that he might people with \u00c6tolians his city of Nicopolis\nnear Actium, then the people of Patr\u00e6 got this statue of Laphrian\nArtemis. And as he had taken many statues from \u00c6tolia and Acarnania\nfor his city Nicopolis, so he gave to the people of Patr\u00e6 various\nspoils from Calydon, and this statue of Laphrian Artemis, which even\nnow is honoured in the citadel of Patr\u00e6. And they say the goddess was\ncalled Laphrian from a Phocian called Laphrius, the son of Castalius\nand grandson of Delphus, who they say made the old statue of Artemis.\nOthers say that the wrath of Artemis against \u0152neus fell lighter upon\nthe people of Calydon when this title was given to the goddess. The\nfigure in the statue is a huntress, and the statue is of ivory and\ngold, and the workmanship is by Men\u00e6chmus and Soidas. It is conjectured\nthat they were not much later than the period of Canachus the Sicyonian\nor the \u00c6ginetan Callon. And every year the people of Patr\u00e6 hold\nthe festival called Laphria to Artemis, in which they observe their\nnational mode of sacrifice. Round the altar they put wood yet green in\na circle, and pile it up about 16 cubits high. And the driest wood lies\nwithin this circle on the altar. And they contrive at the time of the\nfestival a smooth ascent to the altar, piling up earth so as to form a\nkind of steps. First they have a most splendid procession to Artemis,\nin which the virgin priestess rides last in a chariot drawn by stags,\nand on the following day they perform the sacrificial rites, which both\npublicly and privately are celebrated with much zeal. For they place\nalive on the altar birds good to eat and all other kinds of victims,\nas wild boars and stags and does, and moreover the young of wolves and\nbears, and some wild animals fully grown, and they place also upon the\naltar the fruit of any trees that they plant. And then they set fire\nto the wood. And I have seen a bear or some other animal at the first\nsmell of the fire trying to force a way outside, some even actually\ndoing so by sheer strength. But they thrust them back again into the\nblazing pile. Nor do they record any that were ever injured by the\nanimals on these occasions.\n\n\n\n\nCHAPTER XIX.\n\n\nAnd between the temple of Laphria and the altar is the sepulchre of\nEurypylus. Who he was and why he came into this country I shall relate,\nwhen I have first described the condition of things when he came into\nthese parts. Those of the Ionians who dwelt at Aroe and Anthea and\nMesatis had in common a grove and temple of Artemis Triclaria, and the\nIonians kept her festival annually all night long. And the priestess of\nthe goddess was a maiden, who was dismissed when she married. They have\na tradition that once the priestess of the goddess was one Com\u00e6tho,\na most beautiful maiden, and that Melanippus was deeply in love with\nher, who in all other respects and in handsomeness of appearance outdid\nall of his own age. And as Melanippus won the maiden\u2019s love as well,\nhe asked her in marriage of her father. It is somehow common to old\nage to be in most respects the very antipodes to youth, and especially\nin sympathy with love, so that Melanippus, who loved and was beloved,\ngot no encouragement either from his own parents or from the parents\nof Com\u00e6tho. And it is evident from various other cases as well as this\nthat love is wont to confound human laws, and even to upset the honour\ndue to the gods, as in this case, for Melanippus and Com\u00e6tho satisfied\ntheir ardent love in the very temple of Artemis, and afterwards made\nthe temple habitually their bridal-chamber. And forthwith the wrath\nof Artemis came on the people of the country, their land yielded no\nfruit, and unusual sicknesses came upon the people, and the mortality\nwas much greater than usual. And when they had recourse to the oracle\nat Delphi, the Pythian Priestess laid the blame on Melanippus and\nCom\u00e6tho, and the oracle ordered them to sacrifice to Artemis annually\nthe most handsome maiden and lad. It was on account of this sacrifice\nthat the river near the temple of Triclaria was called Amilichus\n(_Relentless_): it had long had no name. Now all these lads and maidens\nhad done nothing against the goddess but had to die for Melanippus and\nCom\u00e6tho, and they and their relations suffered most piteously. I do not\nput the whole responsibility for this upon Com\u00e6tho and Melanippus, for\nto human beings alone is love felt worth life. These human sacrifices\nare said to have been stopped for the following reason. The oracle at\nDelphi had foretold that a foreign king would come to their country,\nand that he would bring with him a foreign god, and that he would stop\nthis sacrifice to Artemis Triclaria. And after the capture of Ilium,\nwhen the Greeks shared the spoil, Eurypylus the son of Eu\u00e6mon got a\nchest, in which there was a statue of Dionysus, the work some say of\nHeph\u00e6stus, and a gift of Zeus to Dardanus. But there are two other\ntraditions about this chest, one that \u00c6neas left it behind him when he\nfled from Ilium, the other that it was thrown away by Cassandra as a\nmisfortune to any Greek who found it. However this may be, Eurypylus\nopened the chest and saw the statue, and was driven out of his mind\nby the sight. And most of his time he remained mad, though he came\nto himself a little at times. And being in that condition he did not\nsail to Thessaly, but to Cirrha and the Cirrh\u00e6an Gulf; and he went\nto Delphi and consulted the oracle about his disorder. And they say\nthe oracle told him, where he should find people offering a strange\nsacrifice, to dedicate his chest and there dwell. And the wind drove\nEurypylus\u2019 ships to the sea near Aroe, and when he went ashore he saw\na lad and maiden being led to the altar of Artemis Triclaria. And he\nsaw at once that the oracle referred to this sacrifice, the people of\nthe place also remembered the oracle, seeing a king whom they had never\nbefore seen, and as to the chest they suspected that there was some\ngod in it. And so Eurypylus got cured of his disorder, and this human\nsacrifice was stopped, and the river was now called Milichus (_Mild_).\nSome indeed have written that it was not the Thessalian Eurypylus to\nwhom what I have just recorded happened, but they want people to think\nthat Eurypylus (the son of Dexamenus who was king at Olenus), who\naccompanied Hercules to Ilium, received the chest from Hercules. The\nrest of their tradition is the same as mine. But I cannot believe that\nHercules was ignorant of the contents of this chest, or that if he\nknew of them he would have given the chest as a present to a comrade.\nNor do the people of Patras record any other Eurypylus than the son of\nEu\u00e6mon, and to him they offer sacrifices every year, when they keep the\nfestival to Dionysus.\n\n\n\n\nCHAPTER XX.\n\n\nThe name of the god inside the chest is \u00c6symnetes. Nine men, who are\nchosen by the people for their worth, look after his worship, and the\nsame number of women. And one night during the festival the priest\ntakes the chest outside the temple. That night has special rites. All\nthe lads in the district go down to the Milichus with crowns on their\nheads made of ears of corn: for so used they in old time to dress up\nthose whom they were leading to sacrifice to Artemis. But in our day\nthey lay these crowns of ears of corn near the statue of the goddess,\nand after bathing in the river, and again putting on crowns this time\nof ivy, they go to the temple of \u00c6symnetes. Such are their rites on\nthis night. And inside the grove of Laphrian Artemis is the temple of\nAthene called Pan-Ach\u00e6is, the statue of the goddess is of ivory and\ngold.\n\nAnd as you go to the lower part of the city you come to the temple of\nthe Dindymene Mother, where Attes is honoured. They do not show his\nstatue, but there is one of the Mother wrought in stone. And in the\nmarket-place there is a temple of Olympian Zeus, he is on his throne\nand Athene is standing by it. And next Olympian Zeus is a statue of\nHera, and a temple of Apollo, and a naked Apollo in brass, and sandals\nare on his feet, and one foot is on the skull of an ox. Alc\u00e6us has\nshown that Apollo rejoices especially in oxen in the Hymn that he\nwrote about Hermes, how Hermes filched the oxen of Apollo, and Homer\nstill earlier than Alc\u00e6us has described how Apollo tended the oxen of\nLaomedon for hire. He has put the following lines in the Iliad into\nPoseidon\u2019s mouth.\n\n\u201cI was drawing a spacious and handsome wall round the city of the\nTrojans, that it might be impregnable, while you, Ph\u0153bus, were tending\nthe slow-paced cows with the crumpled horns.\u201d[10]\n\nThat is therefore one would infer the reason why the god is represented\nwith his foot on the skull of an ox. And in the market-place in the\nopen air is a statue of Athene, and in front of it is the tomb of\nPatreus.\n\nAnd next to the market-place is the Odeum, and there is a statue of\nApollo there well worth seeing, it was made from the spoil that the\npeople of Patr\u00e6 got, when they alone of the Ach\u00e6ans helped the \u00c6tolians\nagainst the Galati. And this Odeum is beautified in other respects more\nthan any in Greece except the one at Athens: that excels this both in\nsize and in all its fittings, it was built by the Athenian Herodes\nin memory of his dead wife. In my account of Attica I passed that\nOdeum over, because that part of my work was written before Herodes\nbegan building it. And at Patr\u00e6, as you go from the market-place\nwhere the temple of Apollo is, there is a gate, and the device on\nthe gate consists of golden effigies of Patreus and Preugenes and\nAtherion, all three companions and contemporaries. And right opposite\nthe market-place at this outlet is the grove and temple of Artemis\nLimnatis. While the Dorians were already in possession of Laced\u00e6mon and\nArgos, they say that Preugenes in obedience to a dream took the statue\nof Artemis Limnatis from Sparta, and that the trustiest of his slaves\nshared with him in the enterprize. And that statue from Laced\u00e6mon they\nkeep generally at Mesoa, because originally it was taken by Preugenes\nthere, but when they celebrate the festival of Artemis Limnatis, one\nof the servants of the goddess takes the old statue from Mesoa to the\nsacred precincts at Patr\u00e6: in which are several temples, not built in\nthe open air, but approached by porticoes. The statue of \u00c6sculapius\nexcept the dress is entirely of stone, that of Athene is in ivory and\ngold. And in front of the temple of Athene is the tomb of Preugenes, to\nwhom they offer funereal rites as to Patreus annually, at the time of\nthe celebration of the feast to Artemis Limnatis. And not far from the\ntheatre are temples of Nemesis and Aphrodite: their statues are large\nand of white marble.\n\n[10] Iliad, xxi. 446-448.\n\n\n\n\nCHAPTER XXI.\n\n\nIn this part of the city there is also a temple to Dionysus under the\ntitle of Calydonian: because the statue of the god was brought from\nCalydon. And when Calydon was still inhabited, among other Calydonians\nwho were priests to the god was one Coresus, who of all men suffered\nmost grievously from love. He was enamoured of the maiden Callirhoe,\nbut in proportion to the greatness of his love was the dislike of the\nmaiden to him. And as by all his wooing and promises and gifts the\nmaiden\u2019s mind was not in the least changed, he went as a suppliant to\nthe statue of Dionysus. And the god heard the prayer of his priest, and\nthe Calydonians forthwith became insane as with drink, and died beside\nthemselves. They went therefore in their consternation to consult\nthe oracle at Dodona: for those who dwell on this mainland, as the\n\u00c6tolians and their neighbours the Acarnanians and Epirotes, believe in\nthe oracular responses they get from doves and the oak there. And they\nwere oracularly informed at Dodona that it was the wrath of Dionysus\nthat had caused this trouble, which would not end till Coresus either\nsacrificed to Dionysus Callirhoe or somebody who should volunteer to\ndie instead of her. And as the maiden found no means of escape, she\nfled to those who had brought her up, but obtaining no aid from them,\nshe had nothing now left but to die. But when all the preliminary\nsacrificial rites that had been ordered at Dodona had taken place, and\nshe was led to the altar as victim, then Coresus took his place as\nsacrificial priest, and yielding to love and not to anger slew himself\ninstead of her. And when she saw Coresus lying dead the poor girl\nrepented, and, moved by pity and shame at his fate, cut her own throat\nat the well in Calydon not far from the harbour, which has ever since\nbeen called Callirhoe after her.\n\nAnd near the theatre is the sacred enclosure of some woman who was a\nnative of Patr\u00e6. And there are here some statues of Dionysus of the\nsame number and name as the ancient towns of the Ach\u00e6ans, for the god\nis called Mesateus and Antheus and Aroeus. These statues during the\nfestival of Dionysus are carried to the temple of \u00c6symnetes, which\nis near the sea on the right as you go from the market-place. And as\nyou go lower down from the temple of \u00c6symnetes there is a temple and\nstone statue to Recovery, originally they say erected by Eurypylus when\nhe recovered from his madness. And near the harbour is a temple of\nPoseidon, and his statue erect in white stone. Poseidon, besides the\nnames given to him by poets to deck out their poetry, has several local\nnames privately given to him, but his universal titles are Pelag\u00e6us\nand Asphalius and Hippius. One might urge several reasons why he was\ncalled Hippius, but I conjecture he got the name because he was the\ninventor of riding. Homer at any rate in that part of his Iliad about\nthe horse-races has introduced Menelaus invoking this god in an oath.\n\n\u201cTouch the horses, and swear by the Earth-Shaker Poseidon that you did\nnot purposely with guile retard my chariot.\u201d[11]\n\nAnd Pamphus, the most ancient Hymn-writer among the Athenians, says\nthat Poseidon was \u201cthe giver of horses and ships with sails.\u201d So he\ngot the name Hippius probably from riding and for no other reason.\n\nAlso at Patr\u00e6 not very far from that of Poseidon are temples of\nAphrodite. One of the statues a generation before my time was fished up\nby some fishermen in their net. There are also some statues very near\nthe harbour, as Ares in bronze, and Apollo, and Aphrodite. She has a\nsacred enclosure near the harbour, and her statue is of wood except the\nfingers and toes and head which are of stone. At Patr\u00e6 there is also\na grove near the sea, which is a most convenient race-course, and a\nmost salubrious place of resort in summer time. In this grove there are\ntemples of Apollo and Aphrodite, their statues also in stone. There is\nalso a temple of Demeter, she and Proserpine are standing, but Earth\nis seated. And in front of the temple of Demeter is a well, which has\na stone wall on the side near the temple, but there is a descent to it\noutside. And there is here an unerring oracle, not indeed for every\nmatter, but in the case of diseases. They fasten a mirror to a light\ncord and let it down into this well, poising it so as not to be covered\nby the water, but that the rim of the mirror only should touch the\nwater. And then they look into the mirror after prayer to the goddess\nand burning of incense. And it shews them whether the sick person will\ndie or recover. Such truth is there in this water. Similarly very near\nCyane\u00e6 in Lycia is the oracle of Apollo Thyrxis, and the water there\nshows anyone looking into the well whatever he wants to see. And near\nthe grove at Patr\u00e6 are two temples of Serapis, and in one of them the\nstatue of the Egyptian Belus. The people of Patr\u00e6 say that he fled to\nAroe from grief at the death of his sons, and that he shuddered at\nthe name of Argos, and was still more afraid of Danaus. There is also\na temple of \u00c6sculapius at Patr\u00e6 above the citadel and near the gates\nwhich lead to Mesatis.\n\nAnd the women at Patr\u00e6 are twice as numerous as the men, and devoted to\nAphrodite if any women are. And most of them get their living by the\nflax that grows in Elis, which they make into nets for the hair and\nother parts of dress.\n\n[11] Iliad, xxiii. 584, 5.\n\n\n\n\nCHAPTER XXII.\n\n\nAnd Phar\u00e6, a town in Achaia, is reckoned with Patr\u00e6 since the days of\nAugustus, and the road to Phar\u00e6 from Patr\u00e6 is about 150 stades, and\nfrom the sea to the mainland about 70 stades. And the river Pierus\nflows near Phar\u00e6, the same river I think which flows by the ruins of\nOlenus, and is called Pirus by the men who live near the sea. Near\nthe river is a grove of plane-trees, most of them hollow from old\nage, and of such a size that whoever chooses can eat and sleep inside\nthem.[12] The circuit of the market-place is large at Phar\u00e6 according\nto ancient custom, and in the middle of the market-place is a stone\nstatue of bearded Hermes; it is on the ground, no great size, and of\nsquare shape. And the inscription on it says that it was an offering\nof the Messenian Simylus. It is called Hermes of the Market-place,\nand near it is an oracle. And before the statue is a hearth made of\nstone, and some brazen lamps are fastened with lead to the hearth.\nHe that wants to consult the oracle of the god comes at eventide and\nburns some frankincense on the hearth, and when he has filled the lamps\nwith oil and lit them, he lays on the altar on the right of the statue\nthe ordinary piece of money, a brass coin, and whispers his question\nwhatever it is in the ear of the statue of the god. Then he departs\nfrom the market-place and stops up his ears. And when he has gone a\nlittle distance off he takes his hands from his ears, and whatever he\nnext hears is he thinks the oracular response. The Egyptians have a\nsimilar kind of oracle in the temple of Apis. And at Phar\u00e6 the water\nis sacred, Hermes\u2019 well is the name they give to it, and the fish in\nit they do not catch, because they think them sacred to the god. And\nvery near the statue are 30 square stones, which the people of Phar\u00e6\nvenerate highly, calling each by the name of one of the gods. And in\nearly times all the Greeks paid to unhewn stones, and not statues, the\nhonours due unto the gods. And about 15 stades from Phar\u00e6 is a grove of\nCastor and Pollux. Bay trees chiefly grow in it, and there is neither\ntemple in it nor any statues. The people of the place say the statues\nwere removed to Rome. And in the grove at Phar\u00e6 is an altar of unhewn\nstones. But I could not learn whether Phares, the son of Phylodamia,\nthe daughter of Danaus, or some one of the same name was the founder of\nthe town.\n\nAnd Tritea, also a town of Achaia, is built in the interior of the\ncountry, and reckoned with Patr\u00e6 by Imperial order. The distance from\nPhar\u00e6 to Tritea is about 120 stades. And before you get to it there\nis a tomb in white stone, well worth seeing in other respects and not\nleast for the paintings on it, which are by Nicias. There is a throne\nof ivory and a young and good-looking woman seated on it, and a maid\nis standing by with a sun-shade. And a young man without a beard is\nstanding up clad in a tunic, with a scarlet cloak over the tunic. And\nnear him is a servant with some javelins, driving some hunting dogs.\nI could not ascertain their names; but everybody infers that they are\nhusband and wife buried together. The founder of Tritea was some say\nCelbidas, who came from Cum\u00e6 in the Opic land, others say that Ares had\nan intrigue with Tritea the daughter of Triton, who was a priestess of\nAthene, and Melanippus their son when he was grown up built the town,\nand called it after the name of his mother. At Tritea there is a temple\nto what are called the Greatest Gods, their statues are made of clay:\na festival is held to them annually, like the festival the Greeks hold\nto Dionysus. There is also a temple of Athene, and a stone statue still\nto be seen: the old statue was taken to Rome according to the tradition\nof the people of Tritea. The people of the place are accustomed to\nsacrifice both to Ares and Tritea.\n\nThese towns are at some distance from the sea and well inland: but as\nyou sail from Patr\u00e6 to \u00c6gium you come to the promontory of Rhium, about\n50 stades from Patr\u00e6, and 15 stades further you come to the harbour of\nPanormus. And about as many stades from Panormus is what is called the\nwall of Athene, from which to the harbour of Erineus is 90 stades\u2019 sail\nalong the coast, and 60 to \u00c6gium from Erineus, but by land it is about\n40 stades less. And not far from Patr\u00e6 is the river Milichus, and the\ntemple of Triclaria (with no statue) on the right. And as you go on\nfrom Milichus there is another river called Charadrus, and in summer\ntime the herds that drink of it mostly breed male cattle, for that\nreason the herdsmen keep all cattle but cows away from it. These they\nleave by the river, because both for sacrifices and work bulls are more\nconvenient than cows, but in all other kinds of cattle the female is\nthought most valuable.\n\n[12] See the wonderful account of Pliny. _Nat. Hist._ xii. 1.\n\n\n\n\nCHAPTER XXIII.\n\n\nAnd next to the river Charadrus are some ruins not very easy to trace\nof the town of Argyra, and the well Argyra on the right of the high\nroad, and the river Selemnus that flows into the sea. The local account\nis that Selemnus was a handsome youth who fed his flocks here, and they\nsay the sea-nymph Argyra was enamoured of him, and used to come up from\nthe sea and sleep with him. But in a short time Selemnus lost all his\ngood looks, and the Nymph no longer came to visit him, and Aphrodite\nturned the poor lad Selemnus, who was deprived of Argyra and dying for\nlove, into a river. I tell the tale as the people of Patr\u00e6 told it me.\nAnd when he became a river he was still enamoured of Argyra, (as the\nstory goes about Alpheus that he still loved Arethusa,) but Aphrodite\nat last granted him forgetfulness of Argyra. I have also heard another\ntradition, _viz._ that the water of the Selemnus is a good love-cure\nboth for men and women, for if they bathe in this water they forget\ntheir love. If there is any truth in this tradition, the water of\nSelemnus would be more valuable to mankind than much wealth.\n\nAnd at a little distance from Argyra is the river called Bolin\u00e6us, and\na town once stood there called Bolina. Apollo they say was enamoured\nof a maiden called Bolina, and she fled from him and threw herself\ninto the sea, and became immortal through his favour. And there is\na promontory here jutting out into the sea, about which there is a\ntradition that it was here that Cronos threw the sickle into the\nsea, with which he had mutilated his father Uranus, so they call the\npromontory Drepanum (_sickle_). And a little above the high road are\nthe ruins of Rhyp\u00e6, which is about 30 stades from \u00c6gium. And the\ndistrict round \u00c6gium is watered by the river Ph\u0153nix and another river\nMiganitas, both of which flow into the sea. And a portico near the town\nwas built for the athlete Strato, (who conquered at Olympia on the\nsame day in the pancratium and in the wrestling), to practise in. And\nat \u00c6gium they have an ancient temple of Ilithyia, her statue is veiled\nfrom her head to her toes with a finely-woven veil, and is of wood\nexcept the face and fingers and toes, which are of Pentelican marble.\nOne of the hands is stretched out straight, and in the other she holds\na torch. One may symbolize Ilithyia\u2019s torches thus, that the throes of\ntravail are to women as it were a fire. Or the torches may be supposed\nto symbolize that Ilithyia brings children to the light. The statue is\nby the Messenian Damophon.\n\nAnd at no great distance from the temple of Ilithyia is the sacred\nenclosure of \u00c6sculapius, and statues in it of Hygiea and \u00c6sculapius.\nThe iambic line on the basement says that they were by the Messenian\nDamophon. In this temple of \u00c6sculapius I had a controversy with a\nSidonian, who said that the Ph\u0153nicians had more accurate knowledge\ngenerally about divine things than the Greeks, and their tradition was\nthat Apollo was the father of \u00c6sculapius, but that he had no mortal\nwoman for his mother, and that \u00c6sculapius was nothing but the air which\nis beneficial for the health of mankind and all beasts, and that Apollo\nwas the Sun, and was most properly called the father of \u00c6sculapius,\nbecause the Sun in its course regulates the Seasons and gives health to\nthe air. All this I assented to, but was obliged to point out that this\nview was as much Greek as Ph\u0153nician, since at Titane in Sicyonia the\nstatue of \u00c6sculapius was called Health, and that it was plain even to\na child that the course of the sun on the earth produces health among\nmankind.\n\nAt \u00c6gium there is also a temple to Athene and another to Hera, and\nAthene has two statues in white stone, but the statue of Hera may be\nlooked upon by none but women, and those only the priestesses. And\nnear the theatre is a temple and statue of beardless Dionysus. There\nare also in the market-place sacred precincts of Zeus Soter, and two\nstatues on the left as you enter both of brass, the one without a beard\nseemed to me the older of the two. And in a building right opposite\nthe road are brazen statues of Poseidon, Hercules, Zeus, and Athene,\nand they call them the Argive gods, because the Argive tradition says\nthey were made at Argos, but the people of \u00c6gium say it was because the\nstatues were deposited with them by the Argives. And they say further\nthat they were ordered to sacrifice to these statues every day: and\nthey found out a trick by which they could sacrifice as required, but\nwithout any expense by feasting on the victims: and eventually these\nstatues were asked back by the Argives, and the people of \u00c6gium asked\nfor the money they had spent on the sacrifices first, so the Argives\n(as they could not pay this) left the statues with them.\n\n\n\n\nCHAPTER XXIV.\n\n\nAt \u00c6gium there is also near the market-place a temple in common to\nApollo and Artemis, and in the market-place is a temple to Artemis\nalone dressed like a huntress, and the tomb of Talthybius the herald.\nTalthybius has also a monument erected to him at Sparta, and both\ncities perform funeral rites in his honour. And near the sea at \u00c6gium\nAphrodite has a temple, and next Poseidon, and next Proserpine the\ndaughter of Demeter, and fourthly Zeus Homagyrius (_the Gatherer_).\nThere are statues too of Zeus and Aphrodite and Athene. And Zeus was\nsurnamed Homagyrius, because Agamemnon gathered together at this place\nthe most famous men in Greece, to deliberate together in common how to\nattack the realm of Priam. Agamemnon has much renown generally, but\nespecially because with the army that accompanied him first, without\nany reinforcements, he sacked Ilium and all the surrounding cities. And\nnext to Zeus Homagyrius is the temple of Pan-Ach\u00e6an Demeter. And the\nsea-shore at \u00c6gium, where these temples just described are, furnishes\nabundantly water good to drink from a well. There is also a temple to\nSafety, the statue of the goddess may be seen by none but the priests,\nbut the rites are as follows. They take from the altar of the goddess\ncakes made after the fashion of the country and throw them into the\nsea, and say that they send them to Arethusa in Syracuse. The people at\n\u00c6gium have also several brazen statues as Zeus as a boy, and Hercules\nwithout a beard, by Ageladas the Argive. Priests are chosen annually\nfor these gods, and each of the statues remains in the house of the\npriest. And in older times the most beautiful boy was chosen as priest\nto Zeus, and when their beards grew then the priest\u2019s office passed\nto some other beautiful boy. And \u00c6gium is the place where the general\nmeeting of the Ach\u00e6ans is still held, just as the Amphictyonic Council\nis held at Thermopyl\u00e6 and Delphi.\n\nAs you go on you come to the river Selinus, and about 40 stades from\n\u00c6gium is a place called Helice near the sea. It was once an important\ncity, and the Ionians had there the most holy temple of Poseidon of\nHelice. The worship of Poseidon of Helice still remained with them,\nboth when they were driven by the Ach\u00e6ans to Athens, and when they\nafterwards went from Athens to the maritime parts of Asia Minor. And\nthe Milesians as you go to the well Biblis have an altar of Poseidon\nof Helice before their city, and similarly at Teos the same god has\nprecincts and an altar. Even Homer has written of Helice, and of\nPoseidon of Helice.[13] And later on the Ach\u00e6ans here, who drove some\nsuppliants from the temple and slew them, met with quick vengeance from\nPoseidon, for an earthquake coming over the place rapidly overthrew\nall the buildings, and made the very site of the city difficult for\nposterity to find. Previously in earthquakes, remarkable for their\nviolence or extent, the god has generally given previous intimation\nby signs. For either continuous rain or drought are mostly wont to\nprecede their approach: and in winter the air is hotter, and in summer\nthe disk of the sun is misty and has a different colour to its usual\ncolour, being either redder or slightly inclining to black. And the\nsprings are generally deficient in water, and gusts of wind sweeping\nover the district uproot the trees, and in the sky are meteors with\nflames of fire, and the appearance of the stars is unusual and excites\nconsternation in the beholders, and moreover vapours and exhalations\nrise up out of the ground. And many other indications does the god\ngive in the case of violent earthquakes. And earthquakes are not\nall similar, but those who have paid attention to such things from\nthe first or been instructed by others have been able to recognize\nthe following phenomena. The mildest of them, if indeed the word\nmildness is applicable to any of them, is when simultaneously with the\nfirst motion of the earth and with the rocking of buildings to their\nfoundation a counter motion restores them to their former position. And\nin such an earthquake you may see pillars nearly rooted up falling into\ntheir places again, and walls that gaped asunder joining again: and\nbeams that slipped out of their fittings slipping back again: so too in\nthe pipes of conduits, if any pipe bursts from the pressure of water,\nthe broken parts weld together again better than any workmen could\nadjust them. Another kind of earthquake destroys everything within its\nrange, and, on whatever it spends its force, forthwith batters it down,\nlike the military engines employed in sieges. But the most deadly kind\nof earthquake may be recognized by the following concomitants. The\nbreath of a man in a long-continued fever comes thicker and with much\neffort, and this is marked in other parts of the body, but especially\nby feeling the pulse. Similarly this kind of earthquake they say\nundermines the foundations of buildings, and makes them rock to and\nfro, like the effect produced by the burrowing of moles in the earth.\nAnd this is the only kind of earthquake that leaves no trace in the\nearth of previous habitation. This was the kind of earthquake that\nrased Helice to the ground. And they say another misfortune happened\nto the place in the winter at the same time. The sea encroached over\nmuch of the district and quite flooded Helice with water: and the grove\nof Poseidon was so submerged that the tops of the trees alone were\nvisible. And so the god suddenly sending the earthquake, and the sea\nencroaching simultaneously, the inundation swept away Helice and its\npopulation. A similar catastrophe happened to the town of Sipylus which\nwas swallowed up by a landslip. And when this landslip occurred in the\nrock water came forth, and became a lake called Saloe, and the ruins\nof Sipylus were visible in the lake, till the water pouring down hid\nthem from view. Visible too are the ruins of Helice, but not quite as\nclearly as formerly, because they have been effaced by the action of\nthe sea.\n\n[13] Hom. Iliad, ii. 575; viii. 203; xx. 404.\n\n\n\n\nCHAPTER XXV.\n\n\nOne may learn not only from this ruin of Helice but also from other\ncases that the vengeance of heaven for outrages upon suppliants\nis sure. Thus the god at Dodona plainly exhorted men to respect\nsuppliants. For to the Athenians in the days of Aphidas came the\nfollowing message from Zeus at Dodona.\n\n\u201cThink of the Areopagus and the smoking altars of the Eumenides, for\nyou must treat as suppliants the Laced\u00e6monians conquered in battle.\nSlay them not with the sword, harm not suppliants. Suppliants are\ninviolable.\u201d\n\nThis the Greeks remembered when the Peloponnesians came to Athens,\nin the reign of Codrus the son of Melanthus. All the rest of the\nPeloponnesian army retired from Attica, when they heard of the death\nof Codrus and the circumstances attending it. For they did not any\nlonger expect victory, as Codrus had devoted himself in accordance with\nthe oracle at Delphi. But some of the Laced\u00e6monians got stealthily\ninto the city by night, and at daybreak perceived that their friends\nhad retired, and, as the Athenians began to muster against them, fled\nfor safety to the Areopagus and to the altars of the goddesses called\nthe August.[14] And the Athenians allowed the suppliants to depart\nscot-free on this occasion, but some years later the authorities\ndestroyed the suppliants of Athene, those of Cylo\u2019s party who had\noccupied the Acropolis, and both the murderers and their children were\nconsidered accursed by the goddess. Upon the Laced\u00e6monians too who had\nkilled some suppliants in the temple of Poseidon at T\u00e6narum came an\nearthquake so long-continued and violent, that no house in Laced\u00e6mon\ncould stand against it. And the destruction of Helice happened when\nAsteus was Archon at Athens, in the 4th year of the 101st Olympiad, in\nwhich Damon of Thuria was victor. And as there were none left remaining\nat Helice the people of \u00c6gium occupied their territory.\n\nAnd next to Helice, as you turn from the sea to the right, you will\ncome to the town of Cerynea, built on a hill above the high-road. It\ngot its name either from some local ruler or from the river Cerynites,\nwhich rises in Arcadia in the Mountain Cerynea, and flows through\nthe district of those Ach\u00e6ans, who came from Argolis and dwelt there\nthrough the following mischance. The fort of Mycen\u00e6 could not be\ncaptured by the Argives owing to its strength, (for it had been built\nby the Cyclopes as the wall at Tiryns also), but the people of Mycen\u00e6\nwere obliged to evacuate their city because their supplies failed,\nand some of them went to Cleon\u00e6, but more than half took refuge with\nAlexander in Macedonia, who had sent Mardonius the son of Gobryas\non a mission to the Athenians, and the rest went to Cerynea, and\nCerynea became more powerful through this influx of population, and\nmore notable in after times through this coming into the town of\nthe people of Mycen\u00e6. And at Cerynea is a temple of the Eumenides,\nbuilt they say by Orestes. Whatever wretch, stained with blood or\nany other defilement, comes into this temple to look round, he is\nforthwith driven frantic by his fears. And for this reason people are\nnot admitted into this temple indiscriminately. The statues of the\ngoddesses in the temple are of wood and not very large: but the statues\nof some women in the vestibule are of stone and artistically carved:\nthe natives say that they are some priestesses of the Eumenides.\n\nAnd as you return from Cerynea to the high road, and proceed along it\nno great distance, the second turn to the right from the sea takes\nyou by a winding road to Bura, which lies on a hill. The town got its\nname they say from Bura the daughter of Ion, the Son of Xuthus by\nHelice. And when Helice was totally destroyed by the god, Bura also\nwas afflicted by a mighty earthquake, so that none of the old statues\nwere left in the temples. And those that happened to be at that time\naway on military service or some other errand were the only people of\nBura preserved. There are temples here to Demeter, and Aphrodite, and\nDionysus, and Ilithyia. Their statues are of Pentelican marble by the\nAthenian Euclides. Demeter is robed. There is also a temple to Isis.\n\nAnd as you descend from Bura to the sea is the river called Buraicus,\nand a not very big Hercules in a cave, surnamed Buraicus, whose\noracular responses are ascertained by dice on a board. He that consults\nthe god prays before his statue, and after prayer takes dice, plenty\nof which are near Hercules, and throws four on the board. And on every\ndice is a certain figure inscribed, which has its interpretation in\na corresponding figure on the board. It is about 30 stades from this\ntemple of Hercules to Helice by the direct road. And as you go on your\nway from the temple of Hercules you come to a perennial river, that has\nits outlet into the sea, and rises in an Arcadian mountain, its name\nis Crathis as also the name of the mountain, and from this Crathis the\nriver near Croton in Italy got its name. And near the Crathis in Achaia\nwas formerly the town \u00c6g\u00e6, which they say was eventually deserted from\nits weakness. Homer has mentioned this \u00c6g\u00e6 in a speech of Hera,\n\n \u201cThey bring you gifts to Helice and \u00c6g\u00e6,\u201d[15]\n\nplainly therefore Poseidon had gifts equally at Helice and \u00c6g\u00e6. And\nat no great distance from Crathis is a tomb on the right of the road,\nand on it you will find a rather indistinct painting of a man standing\nby a horse. And the road from this tomb to what is called Gaius is\n30 stades: Gaius is a temple of Earth called the Broad-breasted. The\nstatue is very ancient. And the woman who becomes priestess remains\nhenceforth in a state of chastity, and before she must only have been\nmarried once. And they are tested by drinking bull\u2019s blood, whoever of\nthem is not telling the truth is detected at once and punished. And\nif there are several competitors, the woman who obtains most lots is\nappointed priestess.\n\n[14] A euphemism for the Eumenides.\n\n[15] Iliad, viii. 203.\n\n\n\n\nCHAPTER XXVI.\n\n\nAnd the seaport at \u00c6gira (both town and seaport have the same name) is\n72 stades from the temple of Hercules Buraicus. Near the sea there is\nnothing notable at \u00c6gira, from the port to the upper part of the town\nis 12 stades. In Homer[16] the town is called Hyperesia, the present\nname was given to it by the Ionian settlers for the following reason.\nA hostile band of Sicyonians was going to invade their land. And they,\nnot thinking themselves a match for the Sicyonians, collected together\nall the goats in the country, and fastened torches to their horns,\nand directly night came on lit these torches. And the Sicyonians, who\nthought that the allies of the Hyperesians were coming up, and that\nthis light was the campfires of the allied force, went home again: and\nthe Hyperesians changed the name of their city because of these goats,\nand at the place where the goat that was most handsome and the leader\nof the rest had crouched down there they built a temple to Artemis the\nHuntress, thinking that this stratagem against the Sicyonians would\nnot have occurred to them but for Artemis. Not that the name \u00c6gira\nprevailed at once over Hyperesia. Even in my time there are still some\nwho call Oreus in Eub\u0153a by its old name of Hesti\u00e6a. At \u00c6gira there\nis a handsome temple of Zeus, and his statue in a sitting posture in\nPentelican marble by the Athenian Euclides. The head and fingers and\ntoes are of ivory, and the rest is wood gilt and richly variegated.\nThere is also a temple of Artemis, and a statue of the goddess which is\nof modern art. A maiden is priestess, till she grows to a marriageable\nage. And the old statue that stands there is, according to the\ntradition of the people at \u00c6gira, Iphigenia the daughter of Agamemnon:\nand if they state what is correct, the temple must originally have been\nbuilt to Iphigenia. There is also a very ancient temple of Apollo,\nancient is the temple, ancient are the gables, ancient is the statue\nof the god, which is naked and of great size. Who made it none of the\nnatives could tell: but whoever has seen the Hercules at Sicyon, would\nconjecture that the Apollo at \u00c6gira was by the same hand as that,\nnamely by Laphaes of Phlius. And there are some statues of \u00c6sculapius\nin the temple in a standing position, and of Serapis and Isis apart in\nPentelican marble. And they worship most of all Celestial Aphrodite:\nbut men must not enter her temple. But into the temple of the Syrian\ngoddess they may enter on stated days, but only after the accustomed\nrites and fasting. I have also seen another building in \u00c6gira, in which\nthere is a statue of Fortune with the horn of Amalthea, and next it\na Cupid with wings: to symbolize to men that success in love is due\nto chance rather than beauty. I am much of the opinion of Pindar in\nhis Ode that Fortune is one of the Fates, and more powerful than her\nsisters. And in this building at \u00c6gira is a statue of a man rather old\nand evidently in grief, and 3 women are taking off their bracelets,\nand there are 3 young men standing by, and one has a breastplate on.\nThe tradition about him is that he died after fighting most bravely of\nall the people of \u00c6gira against the Ach\u00e6ans, and his brothers brought\nhome the news of his death, and his sisters are stripping off their\nbracelets out of grief at his loss, and the people of the place call\nthe old man his father Sympathetic, because he is clearly grieving in\nthe statue.\n\nAnd there is a direct road from \u00c6gira starting from the temple of Zeus\nover the mountains. It is a hilly road, and about 40 stades bring you\nto Phelloe, not a very important place, nor inhabited at all when\nthe Ionians still occupied the land. The neighbourhood of Phelloe is\nvery good for vine-growing, and in the rocky parts are trees and wild\nanimals, as wild deer and wild boars. And if any places in Greece are\nwell situated in respect of abundance of water, Phelloe is one of them.\nAnd there are temples to Dionysus and Artemis, the goddess is in bronze\nin the act of taking a dart out of her quiver, and Dionysus\u2019 statue is\ndecorated with vermilion. As you go down towards the seaport from \u00c6gira\nand forward a little there is, on the right of the road, a temple of\nArtemis the Huntress, where they say the goat crouched down.\n\nAnd next to \u00c6gira is Pellene: the people of Pellene are the last of\nthe Ach\u00e6ans near Sicyon and Argolis. Their town was called according to\ntheir own tradition from Pallas who they say was one of the Titans, but\naccording to the tradition of the Argives from the Argive Pellen, who\nwas they say the son of Phorbas and grandson of Triopas. And between\n\u00c6gira and Pellene there is a town subject to Sicyon called Donussa,\nwhich was destroyed by the Sicyonians, and which they say is mentioned\nby Homer in his Catalogue of Agamemnon\u2019s forces in the line,\n\n    \u201cAnd those who inhabited Hyperesia and steep Donoessa.\u201d\n                                              Il. ii. 573.\n\nBut when Pisistratus collected the verses of Homer, that had been\nscattered about and had to be got together from various quarters,\neither he or some of his companions in the task changed the name\ninadvertently.[17] The people of Pellene call their seaport\nAristonaut\u00e6. To it from \u00c6gira on the sea is a distance of 120 stades,\nand it is half this distance to Pellene from the seaport. The name\nAristonaut\u00e6 was given they say to their seaport because the Argonauts\nput in at the harbour.\n\n[16] Iliad, ii. 573.\n\n[17] To _Gonoessa_, the reading to be found in modern texts of Homer.\n\n\n\n\nCHAPTER XXVII.\n\n\nAnd the town of Pellene is on a hill which is very steep in its topmost\npeak, (indeed precipitous and therefore uninhabited), and is built\nupon its more level parts not continuously, but is cut as it were into\ntwo parts by the peak which lies between. And as you approach Pellene\nyou see a statue of Hermes on the road called Dolios (_wily_), he is\nvery ready to accomplish the prayers of people: it is a square statue,\nthe god is bearded and has a hat on his head. On the way to the town\nthere is also a temple of Athene made of the stone of the country, her\nstatue is of ivory and gold by they say Phidias, who earlier still made\nstatues of Athene at Athens and Plat\u00e6a. And the people of Pellene say\nthat there is a shrine of Athene deep underground under the base of\nher statue, and that the air from it is damp and therefore good for\nthe ivory. And above the temple of Athene is a grove with a wall built\nround it to Artemis called the Saviour, their greatest oath is by her.\nNo one may enter this grove but the priests, who are chiefly chosen out\nof the best local families. And opposite this grove is the temple of\nDionysus called the Lighter, for when they celebrate his festival they\ncarry torches into his temple by night, and place bowls of wine all\nover the city. At Pellene there is also a temple of Apollo Theoxenius,\nthe statue is of bronze, and they hold games to Apollo called\nTheoxenia, and give silver as a prize for victory, and the men of the\ndistrict contend. And near the temple of Apollo is one of Artemis,\nshe is dressed as an archer. And there is a conduit built in the\nmarket-place, their baths have to be of rain-water for there are not\nmany wells with water to drink below the city, except at a place called\nGlyce\u00e6. And there is an old gymnasium chiefly given up to the youths to\npractise in, nor can any be enrolled as citizens till they have arrived\nat man\u2019s estate. Here is the statue of Promachus of Pellene, the son of\nDryon, who won victories in the pancratium, one at Olympia, three at\nthe Isthmus, and two at Nemea, and the people of Pellene erected two\nstatues to him, one at Olympia, and one in the gymnasium, the latter in\nstone and not in brass. And it is said that in the war between Corinth\nand Pellene Promachus slew most of the enemy opposed to him. It is\nsaid also that he beat at Olympia Polydamas of Scotussa, who contended\na second time at Olympia, after coming home safe from the King of the\nPersians. But the Thessalians do not admit that Polydamas was beaten,\nand they bring forward to maintain their view the line about Polydamas,\n\n    \u201cO Scotoessa, nurse of the invincible Polydamas.\u201d\n\nHowever the people of Pellene hold Promachus in the highest honour. But\nCh\u00e6ron, though he won two victories in wrestling, and 4 at Olympia,\nthey do not even care to mention, I think because he destroyed the\nconstitution of Pellene, receiving a very large bribe from Alexander\nthe son of Philip to become the tyrant of his country. At Pellene\nthere is also a temple of Ilithyia, built in the smaller half of the\ntown. What is called Poseidon\u2019s chapel was originally a parish room,\nbut is not used in our day, but it still continues to be held sacred to\nPoseidon, and is under the gymnasium.\n\nAnd about 60 stades from Pellene is Mys\u00e6um, the temple of Mysian\nDemeter. It was built they say by Mysius an Argive, who also received\nDemeter into his house according to the tradition of the Argives. There\nis a grove at Mys\u00e6um of all kinds of trees, and plenty of water springs\nup from some fountains. And they keep the feast here to Demeter 7 days,\nand on the third day of the feast the men withdraw from the temple, and\nthe women perform there alone during the night their wonted rites, and\nnot only are the men banished but even male dogs. And on the following\nday, when the men return to the temple, the women and men mutually jest\nand banter one another. And at no great distance from Mys\u00e6um is the\ntemple of \u00c6sculapius called Cyros, where men are healed by the god.\nWater too flows freely there, and by the largest of the fountains is\na statue of \u00c6sculapius. And some rivers have their rise in the hills\nabove Pellene: one of them, called Crius from the Titan Crius, flows\nin the direction of \u00c6gira.... There is another river Crius which rises\nat the mountain Sipylus and is a tributary of the Hermus. And on the\nborders between Pellene and Sicyonia is the river Sythas, the last\nriver in Achaia, which has its outlet in the Sicyonian sea.\n\n\n\n\nBOOK VIII.--ARCADIA.\n\n\n\n\nCHAPTER I.\n\n\nThe parts of Arcadia near Argolis are inhabited by the people of Tegea\nand Mantinea. They and the other Arcadians are the inland division of\nthe Peloponnese. For the Corinthians come first at the Isthmus: and\nnext them by the sea are the Epidaurians: and by Epidaurus and Tr\u0153zen\nand Hermion is the Gulf of Argolis, and the maritime parts of Argolis:\nand next are the states of the Laced\u00e6monians, and next comes Messenia,\nwhich touches the sea at Mothone and Pylos and near Cyparissi\u00e6. At\nLech\u00e6um the Sicyonians border upon the Corinthians, being next to\nArgolis on that side: and next to Sicyon are the Ach\u00e6ans on the\nsea-shore, and the other part of the Peloponnese opposite the Echinades\nis occupied by Elis. And the borders between Elis and Messenia are by\nOlympia and the mouth of the Alpheus, and between Elis and Achaia the\nneighbourhood of Dyme. These states that I have mentioned border on the\nsea, but the Arcadians live in the interior and are shut off from the\nsea entirely: from which circumstance Homer describes them as having\ncome to Troy not in their own ships but in transports provided by\nAgamemnon.[18]\n\nThe Arcadians say that Pelasgus was the first settler in their land.\nIt is probable that others also came with Pelasgus and that he did not\ncome alone. For in that case what subjects would he have had? I think\nmoreover that Pelasgus was eminent for strength and beauty and judgment\nbeyond others, and that was why he was appointed king over them. This\nis the description of him by Asius.\n\n    \u201cDivine Pelasgus on the tree-clad hills\n    Black Earth brought forth, to be of mortal race.\u201d\n\nAnd Pelasgus when he became king contrived huts that men should be free\nfrom cold and rain, and not be exposed to the fierce sun, and also\ngarments made of the hides of pigs, such as the poor now use in Eub\u0153a\nand Phocis. He was the inventor of these comforts. He too taught people\nto abstain from green leaves and grass and roots that were not good to\neat, some even deadly to those who eat them. He discovered also that\nthe fruit of some trees was good, especially acorns. And several since\nPelasgus\u2019 time have adopted this diet, so much so that the Pythian\nPriestess, when she forbade the Laced\u00e6monians to touch Arcadia, did\nso in the following words, \u201cMany acorn-eating warriors are there in\nArcadia, who will keep you off. I tell you the truth, I bear you no\ngrudge.\u201d\n\nAnd it was they say during the reign of Pelasgus that Arcadia was\ncalled Pelasgia.\n\n[18] Iliad, ii. 612.\n\n\n\n\nCHAPTER II.\n\n\nAnd Lycaon the son of Pelasgus devised even wiser things than his\nfather. For he founded the town Lycosura on the Mountain Lyc\u00e6us, and\ncalled Zeus Lyc\u00e6us, and established a festival to him called the\nLyc\u00e6a. I do not think the Pan-Athen\u00e6a was established by the Athenians\nearlier, for their games were called Athen\u00e6a till the time of Theseus,\nwhen they were called Pan-Athen\u00e6a, because when they were then\ncelebrated all the Athenians were gathered together into one city. As\nto the Olympian games--which they trace back to a period earlier than\nman, and in which they represent Cronos and Zeus wrestling, and the\nCuretes as the first competitors in running--for these reasons they may\nbe passed over in the present account. And I think that Cecrops, king\nof Athens, and Lycaon were contemporaries, but did not display equal\nwisdom to the deity. For Cecrops was the first to call Zeus supreme,\nand did not think it right to sacrifice anything that had life, but\noffered on the altar the national cakes, which the Athenians still call\nby a special name, (_pelani_). But Lycaon brought a baby to the altar\nof Lyc\u00e6an Zeus, and sacrificed it upon it, and sprinkled its blood on\nthe altar. And they say directly after this sacrifice he became a wolf\ninstead of a man. This tale I can easily credit, as it is a very old\ntradition among the Arcadians, and probable enough in itself. For the\nmen who lived in those days were guests at the tables of the gods in\nconsequence of their righteousness and piety, and those who were good\nclearly met with honour from the gods, and similarly those who were\nwicked with wrath, for the gods in those days were sometimes mortals\nwho are still worshipped, as Arist\u00e6us, and Britomartis of Crete, and\nHercules the son of Alcmena, and Amphiaraus the son of \u0152cles, and\nbesides them Castor and Pollux. So one might well believe that Lycaon\nbecame a wolf, and Niobe the daughter of Tantalus a stone. But in our\nday, now wickedness has grown and spread all over the earth in all\ntowns and countries, no mortal any longer becomes a god except in the\nlanguage of excessive flattery,[19] and the wicked receive wrath from\nthe gods very late and only after their departure from this life. And\nin every age many curious things have happened, and some of them have\nbeen made to appear incredible to many, though they really happened,\nby those who have grafted falsehood on to truth. For they say that\nafter Lycaon a person became a wolf from a man at the Festival of\nLyc\u00e6an Zeus, but not for all his life: for whenever he was a wolf if\nhe abstained from meat ten months he became a man again, but if he\ntasted meat he remained a beast. Similarly they say that Niobe on Mount\nSipylus weeps in summer time. And I have heard of other wonderful\nthings, as people marked like vultures and leopards, and of the Tritons\nspeaking with a human voice, who sing some say through a perforated\nshell. Now all that listen with pleasure to such fables are themselves\nby nature apt to exaggerate the wonderful, and so mixing fiction with\ntruth they get discredited.\n\n[19] _e.g._, as used to the Roman Emperors, _divus_.\n\n\n\n\nCHAPTER III.\n\n\nThe third generation after Pelasgus Arcadia advanced in population and\ncities. Nyctimus was the eldest son of Lycaon and succeeded to all\nhis power, and his brothers built cities where each fancied. Pallas\nand Orestheus and Phigalus built Pallantium, and Orestheus built\nOresthasium, and Phigalus built Phigalia. Stesichorus of Himera has\nmentioned a Pallantium in Geryoneis, and Phigalia and Oresthasium in\nprocess of time changed their names, the latter got called Oresteum\nfrom Orestes the son of Agamemnon, and the former Phialia from\nPhialus the son of Bucolion. And Trapezeus and Daseatas and Macareus\nand Helisson and Thocnus built Thocnia, and Acacus built Acacesium.\nFrom this Acacus, according to the tradition of the Arcadians, Homer\ninvented a surname for Hermes. And from Helisson the city and river\nHelisson got their names. Similarly also Macaria and Dasea and Trapezus\ngot their names from sons of Lycaon. And Orchomenus was founder of\nMethydrium and Orchomenus, which is called rich in cattle by Homer\nin his Iliad.[20] And Hypsus built Mel\u00e6ne\u00e6 and Hypsus and Thyr\u00e6um\nand H\u00e6moni\u00e6: and according to the Arcadians Thyrea in Argolis and\nthe Thyreatic Gulf got their name from Thyreates. And M\u00e6nalus built\nM\u00e6nalus, in ancient times the most famous town in Arcadia, and Tegeates\nbuilt Tegea, and Mantineus built Mantinea. And Cromi got its name from\nCromus, and Charisia from Charisius its founder, and Tricoloni from\nTricolonus, and Per\u00e6thes from Per\u00e6thus, and Asea from Aseatas, and\nLycoa from Lyceus, and Sumatia from Sumateus. And both Alipherus and\nHer\u00e6us gave their names to towns. And \u0152notrus, the youngest of the sons\nof Lycaon, having got money and men from his brother Nyctimus, sailed\nto Italy, and became king of the country called after him \u0152notria. This\nwas the first colony that started from Greece, for if one accurately\ninvestigates one will find that no foreign voyages for the purpose of\ncolonization were ever made before \u0152notrus.\n\nWith so many sons Lycaon had only one daughter Callisto. According to\nthe tradition of the Greeks Zeus had an intrigue with her. And when\nHera detected it she turned Callisto into a she-bear, whom Artemis shot\nto please Hera. And Zeus sent Hermes with orders to save the child that\nCallisto was pregnant with. And her he turned into the Constellation\nknown as the Great Bear, which Homer mentions in the voyage of Odysseus\nfrom Calypso,\n\n \u201cLooking on the Pleiades and late-setting Bootes, and the Bear, which\n they also call Charles\u2019 wain.\u201d[21]\n\nBut perhaps the Constellation merely got its name out of honour to\nCallisto, for the Arcadians shew her grave.\n\n[20] Iliad, ii. 605.\n\n[21] Odyssey, v. 272, 273.\n\n\n\n\nCHAPTER IV.\n\n\nAnd after the death of Nyctimus Arcas the son of Callisto succeeded\nhim in the kingdom. And he introduced sowing corn being taught by\nTriptolemus, and showed his people how to make bread, and to weave\ngarments and other things, having learnt spinning from Adristas. And in\nhis reign the country was called Arcadia instead of Pelasgia, and the\ninhabitants were called Arcadians instead of Pelasgi. And they say he\nmated with no mortal woman but with a Dryad Nymph. For the Nymphs used\nto be called Dryades, and Epimeliades, and sometimes Naiades, Homer in\nhis poems mainly mentions them as Naiades.[22] The name of this Nymph\nwas Erato, and they say Arcas had by her Azan and Aphidas and Elatus:\nhe had had a bastard son Autolaus still earlier. And when they grew up\nArcas divided the country among his 3 legitimate sons, Azania took its\nname from Azan, and they are said to be colonists from Azania who dwell\nnear the cave in Phrygia called Steunos and by the river Pencala. And\nAphidas got Tegea and the neighbouring country, and so the poets call\nTegea the lot of Aphidas. And Elatus had Mount Cyllene, which had no\nname then, and afterwards he migrated into what is now called Phocis,\nand aided the Phocians who were pressed hard in war by the Phlegyes,\nand built the city Elatea. And Azan had a son Clitor, and Aphidas had\na son called Aleus, and Elatus had five sons, \u00c6pytus and Pereus and\nCyllen and Ischys and Stymphelus. And when Azan died funeral games\nwere first established, I don\u2019t know whether any other but certainly\nhorseraces. And Clitor the son of Azan lived at Lycosora, and was\nthe most powerful of the kings, and built the city which he called\nClitor after his own name. And Aleus inherited his father\u2019s share. And\nMount Cyllene got its name from Cyllen, and from Stymphelus the well\nand city by the well were both called Stymphelus. The circumstances\nattending the death of Ischys, the son of Elatus, I have already given\nin my account of Argolis. And Pereus had no male offspring but only a\ndaughter Ne\u00e6ra, who married Autolycus, who dwelt on Mount Parnassus,\nand was reputed to be the son of Hermes, but was really the son of\nD\u00e6dalion.\n\nAnd Clitor the son of Azan had no children, so the kingdom of Arcadia\ndevolved upon \u00c6pytus the son of Elatus. And as he was out hunting he\nwas killed not by any wild animal but by a serpent, little expecting\nsuch an end. I have myself seen the particular kind of serpent. It is a\nvery small ash-coloured worm, marked with irregular stripes, its head\nis broad and its neck narrow, it has a large belly and small tail, and,\nlike the serpent they call the horned serpent, walks sideways like the\ncrab. And \u00c6pytus was succeeded in the kingdom by Aleus, for Agamedes\nand Gortys, the sons of Stymphelus, were great-grandsons of Arcas,\nbut Aleus was his grandson, being the son of Aphidas. And Aleus built\nthe old temple to Athene Alea at Tegea, which he made the seat of his\nkingdom. And Gortys, the son of Stymphelus, built the town Gortys by\nthe river called Gortynius. And Aleus had three sons, Lycurgus and\nAmphidamas and Cepheus, and one daughter Auge. According to Hecat\u00e6us\nHercules, when he came to Tegea, had an intrigue with this Auge, and\nat last she was discovered to be with child by him, and Aleus put her\nand the child in a chest and let it drift to sea. And she got safely\nto Teuthras, a man of substance in the plain of Caicus, and he fell in\nlove with her and married her. And her tomb is at Pergamus beyond the\nCaicus, a mound of earth with a stone wall round it, and on the tomb a\ndevice in bronze, a naked woman. And after the death of Aleus Lycurgus\nhis son succeeded to the kingdom by virtue of being the eldest. He\ndid nothing very notable except that he slew by guile and not fairly\nAreithous a warrior. And of his sons Epochus died of some illness,\nbut Anc\u00e6us sailed to Colchi with Jason, and afterwards, hunting with\nMeleager the wild boar in Calydon, was killed by it. Lycurgus lived to\nan advanced old age, having survived both his sons.\n\n[22] _e.g._ Odyssey, xiii. 104.\n\n\n\n\nCHAPTER V.\n\n\nAnd after the death of Lycurgus Echemus, the son of Aeropus the son of\nCepheus the son of Aleus, became king of the Arcadians. In his reign\nthe Dorians, who were returning to the Peloponnese under the leadership\nof Hyllus the son of Hercules, were beaten in battle by the Ach\u00e6ans\nnear the Isthmus of Corinth, and Echemus slew Hyllus in single combat\nbeing challenged by him. For this seems more probable to me now than\nmy former account, in which I wrote that Orestes was at this time king\nof the Ach\u00e6ans, and that it was during his reign that Hyllus ventured\nhis descent upon the Peloponnese. And according to the later tradition\nit would seem that Timandra, the daughter of Tyndareus, married\nEchemus after he had killed Hyllus. And Agapenor, the son of Anc\u00e6us\nand grandson of Lycurgus, succeeded Echemus and led the Arcadians to\nTroy. And after the capture of Ilium the storm which fell on the Greeks\nas they were sailing home carried Agapenor and the Arcadian fleet to\nCyprus, and he became the founder of Paphos, and erected the temple of\nAphrodite in that town, the goddess having been previously honoured by\nthe people of Cyprus in the place called Golgi. And afterwards Laodice,\nthe daughter of Agapenor, sent to Tegea a robe for Athene Alea, and the\ninscription on it gives the nationality of Laodice.\n\n\u201cThis is the robe which Laodice gave to her own Athene, sending it\nfrom sacred Cyprus to her spacious fatherland.\u201d\n\nAnd as Agapenor did not get home from Ilium, the kingdom devolved\nupon Hippothous, the son of Cercyon, the son of Agamedes, the son of\nStymphelus. Of him they record nothing notable, but that he transferred\nthe seat of the kingdom from Tegea to Trapezus. And \u00c6pytus the son of\nHippothous succeeded his father, and Orestes the son of Agamemnon,\nin obedience to the oracle of Apollo at Delphi, migrated to Arcadia\nfrom Mycen\u00e6. And \u00c6pytus the son of Hippothous presuming to go into the\ntemple of Poseidon at Mantinea, (though men were not allowed to enter\nit either then or now,) was struck blind on his entrance, and died not\nlong afterwards.\n\nAnd during the reign of Cypselus, his son and successor, the Dorians\nreturned to the Peloponnese in ships, landing near the Promontory of\nRhium, not as three generations earlier attempting to return by way\nof the Isthmus of Corinth, and Cypselus, hearing of their return,\ngave his daughter in marriage to Cresphontes, the only unmarried son\nof Aristomachus, and thus won him over to his interests, and he and\nthe Arcadians had now nothing to fear. And the son and successor of\nCypselus was Ol\u00e6as, who, in junction with the Heraclid\u00e6 from Laced\u00e6mon\nand Argos, restored his sister\u2019s son \u00c6pytus to Messene. The next king\nwas Bucolion, the next Phialus, who deprived Phigalus, (the founder\nof Phigalia, and the son of Lycaon), of the honour of giving his name\nto that town, by changing its name to Phialia after his own name,\nthough the new name did not universally prevail. And during the reign\nof Simus, the son of Phialus, the old statue of Black Demeter that\nbelonged to the people of Phigalia was destroyed by fire. This was a\nportent that not long afterwards Simus himself would end his life.\nAnd during the reign of Pompus his successor the \u00c6ginetans sailed to\nCyllene for purposes of commerce. There they put their goods on beasts\nof burden and took them into the interior of Arcadia. For this good\nservice Pompus highly honoured the \u00c6ginetans, and out of friendship\nto them gave the name of \u00c6ginetes to his son and successor: who was\nsucceeded by his son Polymestor during whose reign Charillus and\nthe Laced\u00e6monians first invaded the district round Tegea, and were\nbeaten in battle by the men of Tegea, and also by the women who\nput on armour, and Charillus and his army were taken prisoners. We\nshall give a further account of them when we come to Tegea. And as\nPolymestor had no children \u00c6chmis succeeded, the son of Briacas, and\nnephew of Polymestor. Briacas was the son of \u00c6ginetes but younger\nthan Polymestor. And it was during the reign of \u00c6chmis that the war\nbroke out between the Laced\u00e6monians and Messenians. The Arcadians had\nalways had a kindly feeling towards the Messenians, and now they openly\nfought against the Laced\u00e6monians in conjunction with Aristodemus king\nof Messenia. And Aristocrates, the son of \u00c6chmis, acted insolently to\nhis fellow-countrymen in various ways, but his great impiety to the\ngods I cannot pass over. There is a temple of Artemis Hymnia on the\nborders between Orchomenus and Mantinea. She was worshipped of old by\nall the Arcadians. And her priestess at this time was a maiden. And\nAristocrates, as she resisted all his attempts to seduce her, and fled\nat last for refuge to the altar near the statue of Artemis, defiled\nher there. And when his wickedness was reported to the Arcadians they\nstoned him to death, and their custom was thenceforward changed.\nFor instead of a maiden as priestess of Artemis they had a woman\nwho was tired of the company of men. His son was Hicetas, who had a\nson Aristocrates, of the same name as his grandfather, and who met\nwith the same fate, for he too was stoned to death by the Arcadians,\nwho detected him receiving bribes from Laced\u00e6mon, and betraying the\nMessenians at the great reverse they met with at the Great Trench. This\ncrime was the reason why all the descendants of Cypselus were deposed\nfrom the sovereignty of Arcadia.\n\n\n\n\nCHAPTER VI.\n\n\nIn all these particulars about their kings, as I was curious, the\nArcadians gave me full information. And as to the nation generally,\ntheir most ancient historical event is the war against Ilium, and\nnext their fighting against the Laced\u00e6monians in conjunction with the\nMessenians; they also took part in the action against the Medes at\nPlat\u00e6a. And rather from compulsion than choice they fought under the\nLaced\u00e6monians against the Athenians, and crossed into Asia Minor with\nAgesilaus, and were present at the battle of Leuctra in B\u0153otia. But on\nother occasions they exhibited their suspicion of the Laced\u00e6monians,\nand after the reverse of the Laced\u00e6monians at Leuctra they at once left\nthem and joined the Thebans. They did not join the Greeks in fighting\nagainst Philip and the Macedonians at Ch\u00e6ronea, or in Thessaly against\nAntipater, nor did they fight against them, but they remained neutral.\nAnd they did not (they say) share in fighting against the Galati at\nThermopyl\u00e6, only because they were afraid that, in the absence from\nhome of the flower of their young men, the Laced\u00e6monians would ravage\ntheir land. And the Arcadians were of all the Greeks the most zealous\nmembers of the Ach\u00e6an League. And all that happened to them that I\ncould ascertain, not publicly but privately in their several cities, I\nshall describe as I come to each part of the subject.\n\nThe passes into Arcadia from Argolis are by Hysi\u00e6 and across the\nmountain Parthenium into the district of Tegea, and two by Mantinea\nthrough what are called _Holm-Oak_ and _Ladder_. _Ladder_ is the\nbroadest, and has steps cut in it. And when you have crossed that pass\nyou come to Melangea, which supplies the people of Mantinea with water\nto drink. And as you advance from Melangea, about seven stades further,\nyou come to a well called the well of the Meliast\u00e6. These Meliast\u00e6\nhave orgies to Dionysus, and they have a hall of Dionysus near the\nwell, and a temple to Aphrodite Mel\u00e6nis (_Black_). There seems no other\nreason for this title of the goddess, than that men generally devote\nthemselves to love in the darkness of night, not like the animals in\nbroad daylight. The other pass over Artemisium is far narrower than\n_Ladder-pass_. I mentioned before that Artemisium has a temple and\nstatue of Artemis, and that in it are the sources of the river Inachus,\nwhich as long as it flows along the mountain road is the boundary\nbetween the Argives and Mantineans, but when it leaves this road flows\nthenceforward through Argolis, and hence \u00c6schylus and others call it\nthe Argive river.\n\n\n\n\nCHAPTER VII.\n\n\nAs you cross over Artemisium into the district of Mantinea the plain\nArgum (_unfruitful_) will receive you, rightly so called. For the rain\nthat comes down from the mountains makes the plain unfruitful, and\nwould have prevented it being anything but a swamp, had not the water\ndisappeared in a cavity in the ground. It reappears at a place called\nDine. This Dine is at a place in Argolis called Genethlium, and the\nwater is sweet though it comes up from the sea. At Dine the Argives\nused formerly to offer to Poseidon horses ready bridled. Sweet water\ncomes up from the sea plainly here in Argolis, and also in Thesprotia\nat a place called Chimerium. More wonderful still is the hot water of\nM\u00e6ander, partly flowing from a rock which the river surrounds, partly\ncoming up from the mud of the river. And near Dic\u00e6archia (_Puteoli_) in\nTyrrhenia the sea water is hot, and an island has been constructed, so\nas for the water to afford warm baths.\n\nThere is a mountain on the left of the plain Argum, where there are\nruins of the camp of Philip, the son of Amyntas, and of the village\nNestane. For it was at this village they say that Philip encamped, and\nthe well there they still call Philip\u2019s well. He went into Arcadia to\nwin over the Arcadians to his side, and at the same time to separate\nthem from the other Greeks. Philip one can well believe displayed the\ngreatest valour of all the Macedonian kings before or after him, but\nno rightminded person could call him a good man, seeing that he trod\nunder foot the oaths he had made to the gods, and on all occasions\nviolated truces, and dishonoured good faith among men. And the\nvengeance of the deity came upon him not late, but early. For Philip\nhad only lived 46 years when the oracle at Delphi was made good by his\ndeath, given to him they say when he inquired about the Persian war,\n\n \u201cThe bull is crowned, the end is come, the sacrificer\u2019s near.\u201d\n\nThis as the god very soon showed did not refer to the Mede, but to\nPhilip himself. And after the death of Philip his baby boy by Cleopatra\nthe niece of Attalus was put by Olympias with his mother into a brazen\nvessel over a fire, and so killed. Olympias also subsequently killed\nArid\u00e6us. The deity also intended as it seems to mow down all the family\nof Cassander by untimely ends. For Cassander married Thessalonica\nthe daughter of Philip, and Thessalonica and Arid\u00e6us had Thessalian\nmothers. As to Alexander all know of his early death. But if Philip\nhad considered the eulogium passed upon Glaucus the Spartan, and had\nremembered that line in each of his actions,\n\n \u201cThe posterity of a conscientious man shall be fortunate,\u201d[23]\n\nI do not think that there would have been any reason for any of the\ngods to have ended at the same time the life of Alexander and the\nMacedonian supremacy. But this has been a digression.\n\n[23] See Herod. vi. 86. Hesiod, 285.\n\n\n\n\nCHAPTER VIII.\n\n\nAnd next to the ruins of Nestane is a temple sacred to Demeter, to whom\nthe Mantineans hold a festival annually. And under Nestane is much of\nthe plain Argum, and the place called M\u00e6ras, which is 10 stades from\nthe plain. And when you have gone on no great distance you will come\nto another plain, in which near the high road is a fountain called\nArne. The following is the tradition of the Arcadians about it. When\nRhea gave birth to Poseidon, the little boy was deposited with the\nflocks and fed with the lambs, and so the fountain was called Arne,\n(_lamb fountain_). And Rhea told Cronos that she had given birth to\na foal, and gave him a foal to eat up instead of the little boy,\njust as afterwards instead of Zeus she gave him a stone wrapt up in\nswaddling-clothes. As to these fables of the Greeks I considered them\nchildish when I began this work, but when I got as far as this book I\nformed this view, that those who were reckoned wise among the Greeks\nspoke of old in riddles and not directly, so I imagine the fables about\nCronos to be Greek wisdom. Of the traditions therefore about the gods I\nshall state such as I meet with.\n\nMantinea is about 12 stades from this fountain. Mantineus, the son\nof Lycaon, seems to have built the town of Mantinea, (which name the\nArcadians still use), on another site, from which it was transferred to\nits present site by Antinoe, the daughter of Cepheus the son of Aleus,\nwho according to an oracle made a serpent (what kind of serpent they\ndo not record) her guide. And that is why the river which flows by the\ntown got its name Ophis (_serpent_). And if we may form a judgment\nfrom the Iliad of Homer this serpent was probably a dragon. For when\nin the Catalogue of the Ships Homer describes the Greeks leaving\nPhiloctetes behind in Lemnos suffering from his ulcer,[24] he did not\ngive the title serpent to the watersnake, but he did give that title to\nthe dragon whom the eagle dropped among the Trojans.[25] So it seems\nprobable that Antinoe was led by a dragon.\n\nThe Mantineans did not fight against the Laced\u00e6monians at Dip\u00e6a with\nthe other Arcadians, but in the Peloponnesian war they joined the\npeople of Elis against the Laced\u00e6monians, and fought against them,\nwith some reinforcements from the Athenians, and also took part in\nthe expedition to Sicily out of friendship to the Athenians. And\nsome time afterwards a Laced\u00e6monian force under King Agesipolis, the\nson of Pausanias, invaded the territory of Mantinea. And Agesipolis\nwas victorious in the battle, and shut the Mantineans up in their\nfortress, and captured Mantinea in no long time, not by storm, but\nby turning the river Ophis into the city through the walls which were\nbuilt of unbaked brick. As to battering rams brick walls hold out\nbetter even than those made of stone, for the stones get broken and\ncome out of position, so that brick walls suffer less, but unbaked\nbrick is melted by water just as wax by the sun. This stratagem which\nAgesipolis employed against the walls of Mantinea was formerly employed\nby Cimon, the son of Miltiades, when he was besieging Boges the Mede\nand the Persians at Eion on the Strymon. So Agesipolis merely imitated\nwhat he had heard sung of by the Greeks. And when he took Mantinea,\nhe left part of it habitable, but most of it he rased to the ground,\nand distributed the inhabitants in the various villages. The Thebans\nafter the battle of Leuctra intended to restore the Mantineans from\nthese villages to Mantinea. But though thus restored they were not\nat all faithful to the Thebans. For when they were besieged by the\nLaced\u00e6monians they made private overtures to them for peace, without\nacting in concert with the other Arcadians, and from fear of the\nThebans openly entered into an offensive and defensive alliance with\nthe Laced\u00e6monians, and in the battle fought on Mantinean territory\nbetween the Thebans under Epaminondas and the Laced\u00e6monians they ranged\nthemselves with the Laced\u00e6monians. But after this the Mantineans and\nLaced\u00e6monians were at variance, and the former joined the Ach\u00e6an\nLeague. And when Agis, the son of Eudamidas, was king of Sparta they\ndefeated him in self defence by the help of an Ach\u00e6an force under\nAratus. They also joined the Ach\u00e6ans in the action against Cleomenes,\nand helped them in breaking down the power of the Laced\u00e6monians. And\nwhen Antigonus in Macedonia was Regent for Philip, the father of\nPerseus, who was still a boy, and was on most friendly terms with the\nAch\u00e6ans, the Mantineans did several other things in his honour, and\nchanged the name of their city to Antigonea. And long afterwards, when\nAugustus was about to fight the sea fight off the promontory of Apollo\nat Actium, the Mantineans fought on his side, though the rest of the\nArcadians took part with Antony, for no other reason I think than that\nthe Laced\u00e6monians were on the side of Augustus. And ten generations\nafterwards when Adrian was Emperor, he took away from the Mantineans\nthe imported name of Antigonea and restored the old name of Mantinea.\n\n[24] Iliad, ii. 721-723.\n\n[25] Iliad, xii. 200-208.\n\n\n\n\nCHAPTER IX.\n\n\nAnd the Mantin\u00e6ans have a double temple divided in the middle by a wall\nof partition, on one side is the statue of \u00c6sculapius by Alcamenes,\non the other is the temple of Leto and her children. Praxiteles made\nstatues the third generation after Alcamenes. In the basement are the\nMuse and Marsyas with his pipe. There also on a pillar is Polybius\nthe son of Lycortas, whom we shall mention hereafter. The Mantineans\nhave also several other temples, as one to Zeus Soter, and another to\nZeus surnamed Bountiful because he gives all good things to mankind,\nalso one to Castor and Pollux, and in another part of the city one to\nDemeter and Proserpine. And they keep a fire continually burning here,\ntaking great care that it does not go out through inadvertence. I also\nsaw a temple of Hera near the theatre: the statues are by Praxiteles,\nHera is seated on a throne, and standing by her are Athene and Hebe the\ndaughter of Hera. And near the altar of Hera is the tomb of Arcas, the\nson of Callisto: his remains were brought from M\u00e6nalus in accordance\nwith the oracle at Delphi.\n\n    \u201cCold is M\u00e6enalia, where Arcas lies\n    Who gave his name to all Arcadians.\n    Go there I bid you, and with kindly mind\n    Remove his body to the pleasant city,\n    Where three and four and even five roads meet,\n    There build a shrine and sacrifice to Arcas.\u201d\n\nAnd the place where the tomb of Arcas is they call the altars of the\nSun. And not far from the theatre are some famous tombs, Vesta called\nCommon a round figure, and they say Antinoe the daughter of Cepheus\nlies here. And there is a pillar above another tomb, and a man on\nhorseback carved on the pillar, Gryllus the son of Xenophon. And behind\nthe theatre are ruins of a temple of Aphrodite Symmachia and her\nstatue, and the inscription on the basement of it states that Nicippe\nthe daughter of Paseas offered it. And this temple was erected by the\nMantineans as a record to posterity of the seafight off Actium fought\nby them in conjunction with the Romans. And they worship Athene Alea,\nand have a temple and statue of her. They also regard Antinous as a\ngod, his temple is the latest in Mantinea, he was excessively beloved\nby the emperor Adrian. I never saw him alive but have seen statues\nand paintings of him. He has also honours elsewhere, and there is a\ncity near the Nile in Egypt called after him, and the following is\nthe reason why he was honoured at Mantinea. He belonged by birth to\nthe town Bithynium in Bithynia beyond the river Sangarius, and the\nBithynians were originally Arcadians from Mantinea. That is why the\nEmperor assigned him divine honours at Mantinea, and his rites are\nannual, and games are held to him every fifth year. And the Mantineans\nhave a room in the Gymnasium which has statues of Antinous, and is in\nother respects well worth a visit for the precious stones with which\nit is adorned and the paintings, most of which are of Antinous and\nmake him resemble young Dionysus. And moreover there is an imitation\nhere of the painting at Ceramicus of the action of the Athenians at\nMantinea. And in the market-place the Mantineans have the brazen image\nof a woman, who they say is Diomenea the daughter of Arcas, and they\nhave also the hero-chapel of Podares, who they say fell in the battle\nagainst Epaminondas and the Thebans. But three generations before my\ntime they changed the inscription on the tomb to suit a descendant and\nnamesake of Podares, who lived at the period when one could become a\nRoman Citizen. But it was the old Podares that the Mantineans in my\ntime honoured, saying that the bravest (whether of their own men or\ntheir allies) in the battle was Gryllus the son of Xenophon, and next\nCephisodorus of Marathon, who was at that time the Commander of the\nAthenian Cavalry, and next Podares.\n\n\n\n\nCHAPTER X.\n\n\nThere are roads leading from Mantinea to the other parts of Arcadia, I\nwill describe the most notable things to see on each of them. As you\ngo to Tegea on the left of the highroad near the walls of Mantinea\nis a place for horseracing, and at no great distance is the course\nwhere the games to Antinous take place. And above this course is the\nMountain Alesium, so called they say from the wanderings of Rhea, and\non the mountain is a grove of Demeter. And at the extreme end of the\nmountain is the temple of Poseidon Hippius, not far from the course\nin Mantinea. As to this temple I write what I have heard and what\nothers have recorded about it. It was built in our day by the Emperor\nAdrian, who appointed overseers over the workmen, that no one might\nspy into the old temple nor move any portion of its ruins, and he\nordered them to build the new temple round the old one, which was they\nsay originally built to Poseidon by Agamedes and Trophonius, who made\nbeams of oak and adjusted them together. And when they kept people\nfrom entering into this temple they put up no barrier in front of the\nentrance, but only stretched across a woollen thread, whether they\nthought this would inspire fear as people then held divine things in\nhonour, or that there was some efficacy in this thread. And \u00c6pytus the\nson of Hippothous neither leapt over this thread nor crept under it\nbut broke through it and so entered the temple, and having acted with\nimpiety was struck blind, (sea water bursting into his eyes from the\noutraged god), and soon after died. There is an old tradition that sea\nwater springs up in this temple. The Athenians have a similar tradition\nabout their Acropolis, and so have the Carians who dwell at Mylasa\nabout the temple of their god, whom they call in their native dialect\nOsogo. The Athenians are only about 20 stades distant from the sea at\nPhalerum, and the seaport for Mylasa is 80 stades from that town, but\nthe Mantineans are at such a very long distance from the sea that this\nis plainly supernatural there.\n\nWhen you have passed the temple of Poseidon you come to a trophy\nin stone erected for a victory over the Laced\u00e6monians and Agis.\nThis was the disposition of the battle. On the right wing were the\nMantineans themselves, with an army of all ages under the command of\nPodares, the great grandson of that Podares who had fought against\nthe Thebans. They had also with them the seer from Elis, Thrasybulus\nthe son of \u00c6neas of the family of the Iamid\u00e6, who prophesied victory\nfor the Mantineans, and himself took part in the action. The rest\nof the Arcadians were posted on the left wing, each town had its\nown commander, and Megalopolis had two, Lydiades and Leocydes. And\nAratus with the Sicyonians and Ach\u00e6ans occupied the centre. And Agis\nand the Laced\u00e6monians extended their line of battle that they might\nnot be outflanked by the enemy, and Agis and his staff occupied the\ncentre. And Aratus according to preconcerted arrangement with the\nArcadians fell back (he and his army) when the Laced\u00e6monians pressed\nthem hard, and as they fell back they formed the shape of a crescent.\nAnd Agis and the Laced\u00e6monians were keen for victory, and _en masse_\npressed fiercely on Aratus and his division. And they were followed\nby the Laced\u00e6monians on the wings, who thought it would be a great\nstepping stone to victory to rout Aratus and his division. But the\nArcadians meanwhile stole upon their flanks, and the Laced\u00e6monians\nbeing surrounded lost most of their men, and their king Agis the son of\nEudamidas fell. And the Mantineans said that Poseidon appeared helping\nthem, and that is why they erected their trophy as a votive offering\nto Poseidon. That the gods have been present at war and slaughter has\nbeen represented by those who have described the doings and sufferings\nof the heroes at Ilium, the Athenian poets have sung also that the gods\ntook part in the battles at Marathon and Salamis. And manifestly the\narmy of the Galati perished at Delphi through Apollo and the evident\nassistance of divine beings. So the victory here of the Mantineans may\nhave been largely due to Poseidon. And they say that Leocydes, who with\nLydiades was the general of the division from Megalopolis, was the\nninth descendant from Arcesilaus who lived at Lycosura, of whom the\nArcadians relate the legend that he saw a stag (which was sacred to the\ngoddess Proserpine) of extreme old age, on whose neck was a collar\nwith the following inscription,\n\n \u201cI was a fawn and captured, when Agapenor went to Ilium.\u201d\n\nThis tradition shews that the stag is much longer-lived than the\nelephant.\n\n\n\n\nCHAPTER XI.\n\n\nNext to the temple of Poseidon you will come to a place full of oak\ntrees called Pelagos; there is a road from Mantinea to Tegea through\nthese oak trees. And the boundary between the districts of Mantinea\nand Tegea is the round altar on the highroad. And if you should turn\nto the left from the temple of Poseidon, in about five stades you will\ncome to the tombs of the daughters of Pelias. The people of Mantinea\nsay they dwelt here to avoid the vituperations which came upon them\nfor the death of their father. For as soon as Medea came to Iolcos she\nforthwith plotted against Pelias, really working for Jason\u2019s interest,\nwhile ostensibly hostile to him. She told the daughters of Pelias\nthat, if they liked, she could make their father a young man instead\nof an old man. So she slew a ram and boiled his flesh with herbs in a\ncaldron, and she brought the old ram out of the caldron in the shape\nof a young man alive. After this she took Pelias to boil and cut him\nup, but his daughters got hardly enough of him to take to burial. This\ncompelled them to go and live in Arcadia, and when they died their\nsepulchres were raised here. No poet has given their names so far as I\nknow, but Mico the painter has written under their portraits the names\nAsteropea and Antinoe.\n\nAnd the place called Ph\u0153zon is about 20 stades from these tombs, where\nis a tomb with a stone base, rising up somewhat from the ground.\nThe road is very narrow at this place, and they say it is the tomb\nof Areithous, who was called Corynetes from the club which he used\nin battle. As you go about 30 stades along the road from Mantinea\nto Pallantium, the oak plantation called Pelagos extends along the\nhighroad, and here the cavalry of the Mantineans and Athenians fought\nagainst the B\u0153otian cavalry. And the Mantineans say that Epaminondas\nwas killed here by Mach\u00e6rion a Mantinean, but the Laced\u00e6monians say\nthat the Mach\u00e6rion who killed Epaminondas was a Spartan. But the\nAthenian account, corroborated by the Thebans, is that Epaminondas was\nmortally wounded by Gryllus: and this corresponds with the painting of\nthe action at Mantinea. The Mantineans also seem to have given Gryllus\na public funeral, and erected to him his statue on a pillar where he\nfell as the bravest man in the allied army: whereas Mach\u00e6rion, though\nthe Laced\u00e6monians mention him, had no special honours paid to him as a\nbrave man, either at Sparta or at Mantinea. And when Epaminondas was\nwounded they removed him yet alive out of the line of battle. And for a\ntime he kept his hand on his wound, and gasped for breath, and looked\nearnestly at the fight, and the place where he kept so looking they\ncalled ever after Scope, (_Watch_), but when the battle was over then\nhe took his hand from the wound and expired, and they buried him on the\nfield of battle. And there is a pillar on his tomb, and a shield above\nit with a dragon as its device. The dragon is intended to intimate that\nEpaminondas was one of those who are called the Sparti, the seed of\nthe dragon\u2019s teeth. And there are two pillars on his tomb, one ancient\nwith a B\u0153otian inscription, and the other erected by the Emperor Adrian\nwith an inscription by him upon it. As to Epaminondas one might praise\nhim as one of the most famous Greek generals for talent in war, indeed\nsecond to none. For the Laced\u00e6monian and Athenian generals were aided\nby the ancient renown of their states and the spirit of their soldiers:\nbut the Thebans were dejected and used to obey other Greek states when\nEpaminondas in a short time put them into a foremost position.\n\nEpaminondas had been warned by the oracle at Delphi before this to\nbeware of Pelagos. Taking this word in its usual meaning of the sea\nhe was careful not to set foot on a trireme or transport: but Apollo\nevidently meant this oak plantation Pelagos and not the sea. Places\nbearing the same name deceived Hannibal the Carthaginian later on, and\nthe Athenians still earlier. For Hannibal had an oracle from Ammon\nthat he would die and be buried in Libyssa. Accordingly he hoped that\nhe would destroy the power of Rome, and return home to Libya and die\nthere in old age. But when Flaminius the Roman made all diligence to\ntake him alive, he went to the court of Prusias as a suppliant, and\nbeing rejected by him mounted his horse, and in drawing his sword\nwounded his finger. And he had not gone on many stades when a fever\nfrom the wound came on him, and he died the third day after, and the\nplace where he died was called Libyssa by the people of Nicomedia.\nThe oracle at Dodona also told the Athenians to colonize Sicily. Now\nnot far from Athens is a small hill called Sicily. And they, not\nunderstanding that it was this Sicily that the oracle referred to, were\ninduced to go on expeditions beyond their borders and to engage in the\nfatal war against Syracuse. And one might find other similar cases to\nthese.\n\n\n\n\nCHAPTER XII.\n\n\nAnd about a stade from the tomb of Epaminondas is a temple of Zeus\nsurnamed Charmo. In the Arcadian oak-plantations there are different\nkinds of oaks, some they call broadleaved, and others they call fegi. A\nthird kind have a thin bark so light, that they make of it floats for\nanchors and nets. The bark of this kind of oak is called cork by some\nof the Ionians and by Hermesianax the Elegiac Poet.\n\nFrom Mantinea a road leads to the village Methydrium, formerly a town,\nnow included in Megalopolis. When you have gone 30 stades further\nyou come to the plain called Alcimedon, and above it is the mountain\nOstracina, where the cave is where Alcimedon, one of the men called\nHeroes, used to dwell. Hercules according to the tradition of the\nPhigalians had an intrigue with Phialo, the daughter of this Alcimedon.\nWhen Alcimedon found out she was a mother he exposed her and her boy\nimmediately after his birth on the mountain. \u00c6chmagoras was the name\ngiven to the boy according to the Arcadians. And the boy crying out\nwhen he was exposed, the bird called the jay heard his wailing and\nimitated it. And Hercules happening to pass by heard the jay, and\nthinking it was the cry of his boy and not the bird, turned at the\nsound, and when he perceived Phialo he loosed her from her bonds and\nsaved the boy\u2019s life. From that time the well has been called Jay\nfrom the bird. And about 40 stades from this well is the place called\nPetrosaca, the boundary between Megalopolis and Mantinea.\n\nBesides the roads I have mentioned there are two that lead to\nOrchomenus, and in one of them is what is called Ladas\u2019 course, where\nhe used to practise for running, and near it is a temple of Artemis,\nand on the right of the road a lofty mound which they say is the tomb\nof Penelope, differing from what is said about her in the Thesprotian\nPoem. For in it she is represented as having borne a son Ptoliporthes\nto Odysseus after his return from Troy. But the tradition of the\nMantineans about her is that she was detected by Odysseus in having\nencouraged the suitors to the house, and therefore sent away by him,\nand that she forthwith departed to Laced\u00e6mon, and afterwards migrated\nto Mantinea, and there died. And near this tomb is a small plain, and\na hill on it with some ruins still remaining of old Mantinea, and the\nplace is called _The Town_ to this day. And as you go on in a Northerly\ndirection, you soon come to the well of Alalcomenea. And about 30\nstades from _The Town_ are the ruins of a place called M\u00e6ra, if indeed\nM\u00e6ra was buried here and not at Tegea: for the most probable tradition\nis that M\u00e6ra, the daughter of Atlas, was buried at Tegea and not at\nMantinea. But perhaps it was another M\u00e6ra, a descendant of the M\u00e6ra\nthat was the daughter of Atlas, that came to Mantinea.\n\nThere still remains the road which leads to Orchomenus, on which is\nthe mountain Anchisia, and the tomb of Anchises at the foot of the\nmountain. For when \u00c6neas was crossing to Sicily he landed in Laconia,\nand founded the towns Aphrodisias and Etis, and his father Anchises\nfor some reason or other coming to this place and dying there was also\nburied at the foot of the mountain called Anchisia after him. And this\ntradition is confirmed by the fact that the \u00c6olians who now inhabit\nIlium nowhere shew in their country the tomb of Anchises. And near the\ntomb of Anchises are ruins of a temple of Aphrodite, and Anchisia is\nthe boundary between the districts of Mantinea and Orchomenus.\n\n\n\n\nCHAPTER XIII.\n\n\nIn the part belonging to Orchomenus, on the left of the road from\nAnchisia, on the slope of the mountain is a temple to Hymnian Artemis,\nin whose worship the Mantineans also share. The goddess has both a\npriestess and priest, who not only have no intercourse with one another\nby marriage, but all their life long keep separate in other respects.\nThey have neither baths nor meals together as most people do, nor do\nthey ever go into a stranger\u2019s house. I know that similar habits are\nfound among the priests of Ephesian Artemis, called by themselves\nHistiatores but by the citizens Essenes, but they are only kept up for\none year and no longer. To Hymnian Artemis they also hold an annual\nfestival.\n\nThe old town of Orchomenus was on the top of a hill, and there are\nstill ruins of the walls and market-place. But the town in our day\nis under the circuit of the old walls. And among the notable sights\nare a well, from which they get their water, and temples of Poseidon\nand Aphrodite, and their statues in stone. And near the town is a\nwooden statue of Artemis in a large cedar-tree, whence the goddess is\ncalled Artemis of the Cedar-tree. And below the town are some heaps\nof stones apart from one another, which were erected to some men who\nfell in war, but who they fought against, whether Arcadians or any\nother Peloponnesians, neither do the inscriptions on the tombs nor any\ntraditions of the people of Orchomenus record.\n\nAnd opposite the town is the mountain called Trachys. And rainwater\nflows through a hollow ravine between Orchomenus and Mount Trachys,\nand descends into another plain belonging to Orchomenus. This plain\nis not very large, and most of it is marsh. And as you go on about\nthree stades from Orchomenus, a straight road takes you to the town\nof Caphya by the ravine, and after that on the left hand by the marsh.\nAnd another road, after you have crossed the water that flows through\nthe ravine, takes you under the mountain Trachys. And on this road the\nfirst thing you come to is the tomb of Aristocrates, who violated the\npriestess of Artemis Hymnia. And next to the tomb of Aristocrates are\nthe wells called Tene\u00e6, and about 7 stades further is a place called\nAmilus, which they say was formerly a town. At this place the road\nbranches off into two directions, one towards Stymphelus, and the\nother towards Pheneus. And as you go to Pheneus a mountain will lie\nbefore you, which is the joint boundary for Orchomenus and Pheneus and\nCaphya. And a lofty precipice called the Caphyatic rock projects from\nthe mountain. Next to the boundary I have mentioned is a ravine, and a\nroad leads through it to Pheneus. And in the middle of this ravine some\nwater comes out from a fountain, and at the end of the ravine is the\ntown of Cary\u00e6.\n\n\n\n\nCHAPTER XIV.\n\n\nAnd the plain of Pheneus lies below Cary\u00e6, and they say the old\nPheneus was destroyed by a deluge: even in our day there are marks\non the hills where the water rose to. And about 5 stades from Cary\u00e6\nare the mountains Oryxis and Sciathis, at the bottom of each of which\nmountains is a pit which receives the water from the plain. And these\npits the people of Pheneus say are wrought by hand, for they were\nmade by Hercules when he lived at Pheneus with Laonome, the mother\nof Amphitryon, for Amphitryon was the son of Alc\u00e6us by Laonome, the\ndaughter of Gyneus a woman of Pheneus, and not by Lysidice the daughter\nof Pelops. And if Hercules really dwelt at Pheneus, one may easily\nsuppose that, when he was expelled from Tiryns by Eurystheus, he did\nnot go immediately to Thebes but first to Pheneus. Hercules also dug\nthrough the middle of the plain of Pheneus a channel for the river\nOlbius, which river some of the Arcadians call Aroanius and not Olbius.\nThe length of this canal is about 50 stades, and the depth where the\nbanks have not fallen in about 30 feet. The river however does not\nnow follow this channel, but has returned to its old channel, having\ndeserted Hercules\u2019 canal.\n\nAnd from the pits dug at the bottom of the mountains I have mentioned\nto Pheneus is about 50 stades. The people of Pheneus say that Pheneus\nan Autochthon was their founder. Their citadel is precipitous on all\nsides, most of it is left undefended, but part of it is carefully\nfortified. On the citadel is a temple of Athene Tritonia, but only in\nruins. And there is a brazen statue of Poseidon Hippius, an offering\nthey say of Odysseus. For he lost his horses and went all over Greece\nin quest of them, and finding them on this spot in Pheneus he erected\na temple there to Artemis under the title of Heurippe, and offered the\nstatue of Poseidon Hippius. They say also that when Odysseus found\nhis horses here he thought he would keep them at Pheneus, as he kept\nhis oxen on the mainland opposite Ithaca. And the people of Pheneus\nshew some letters written on the base of the statue, which are the\norders of Odysseus to those who looked after his horses. In all other\nrespects there seems probability in the tradition of the people of\nPheneus, but I cannot think that the brazen statue of Poseidon is an\noffering of Odysseus, for they did not in those days know how to make\nstatues throughout in brass as you weave a garment. Their mode of\nmaking statues in brass I have already shewn in my account of Sparta in\nreference to the statue of Zeus Supreme. For the first who fused and\nmade statues of cast brass were Rh\u0153cus the son of Phil\u00e6us and Theodorus\nthe son of Telecles both of Samos. The most famous work of Theodorus\nwas the seal carved out of an Emerald, which Polycrates the tyrant of\nSamos very frequently wore and was very proud of.\n\nAnd as you descend about a stade from the citadel you come to the tomb\nof Iphicles, the brother of Hercules and the father of Iolaus, on an\neminence. Iolaus according to the tradition of the Greeks assisted\nHercules in most of his Labours. And Iphicles the father of Iolaus,\nwhen Hercules fought his first battle against Augeas and the people of\nElis, was wounded by the sons of Actor who were called Molinid\u00e6 from\ntheir mother Moline, and his relations conveyed him to Pheneus in a\nvery bad condition, and there Buphagus (a native of Pheneus) and his\nwife Promne took care of him, and buried him as he died of his wound.\nAnd to this day they pay him the honours they pay to heroes. And of\nthe gods the people of Pheneus pay most regard to Hermes, and they\ncall their games Herm\u00e6a. And they have a temple of Hermes, and a stone\nstatue of the god made by the Athenian Euchir the son of Eubulides.\nAnd behind the temple is the tomb of Myrtilus. This Myrtilus was, the\nGreeks say, the son of Hermes, and charioteer to \u0152nomaus, and when\nany one came to court the daughter of \u0152nomaus, Myrtilus ingeniously\nspurred the horses of \u0152nomaus, and, whenever he caught up any suitor\nin the race, he hurled a dart at him and so killed him. And Myrtilus\nhimself was enamoured of Hippodamia, but did not venture to compete\nfor her hand, but continued \u0152nomaus\u2019 charioteer. But eventually they\nsay he betrayed \u0152nomaus, seduced by the oaths that Pelops made to him,\nthat if he won he would let Myrtilus enjoy Hippodamia one night. But\nwhen he reminded Pelops of his oath he threw him out of a ship into the\nsea. And the dead body of Myrtilus was washed ashore, and taken up and\nburied by the people of Pheneus, so they say, and annually by night\nthey pay him honours. Clearly Pelops cannot have had much sea to sail\non, except from the mouth of the Alpheus to the seaport of Elis. The\nMyrtoan Sea cannot therefore have been named after this Myrtilus, for\nit begins at Eub\u0153a and joins the \u00c6gean by the desert island of Helene,\nbut those who seem to me to interpret best the antiquities of Eub\u0153a say\nthat the Myrtoan Sea got its name from a woman called Myrto.\n\n\n\n\nCHAPTER XV.\n\n\nAt Pheneus they have also a temple of Eleusinian Demeter, and they\ncelebrate the rites of the goddess just the same as at Eleusis,\naccording to their statement. For they say that Naus, who was the\ngreat grandson of Eumolpus, came to them in obedience to the oracle\nat Delphi, _and brought these mysteries_. And near the temple of\nEleusinian Demeter is what is called Petroma, two large stones fitting\ninto one another. And they celebrate here annually what they call\ntheir great rites, they detach these stones, and take from them some\nwritings relative to these rites, and when they have read them in the\nears of the initiated they replace them again the same night. And\nI know that most of the inhabitants of Pheneus regard \u201cBy Petroma\u201d\ntheir most solemn oath. And there is a round covering on Petroma with\na likeness of Cidarian Demeter inside, the priest puts this likeness\non his robes at what they call the great rites, when according to the\ntradition he strikes the earth with rods and summons the gods of the\nlower world. The people of Pheneus also have a tradition that before\nNaus Demeter came here in the course of her wanderings, and to all\nthe people of Pheneus that received her hospitably the goddess gave\nother kinds of pulse but no beans. Why they do not consider beans a\npure kind of pulse, is a sacred tradition. Those who according to the\ntradition of the people of Pheneus received the goddess were Trisaules\nand Damithales, and they built a temple to Demeter Thesmia under Mount\nCyllene, where they established her rites as they are now celebrated.\nAnd this temple is about 15 stades from Pheneus.\n\nAs you go on about 15 stades from Pheneus in the direction of Pellene\nand \u00c6gira in Achaia, you come to a temple of Pythian Apollo, of which\nthere are only ruins, and a large altar in white stone. The people\nof Pheneus still sacrifice here to Apollo and Artemis, and say that\nHercules built the temple after the capture of Elis. There are also\nhere the tombs of the heroes who joined Hercules in the expedition\nagainst Elis and were killed in the battle. And Telamon is buried\nvery near the river Aroanius, at a little distance from the temple of\nApollo, and Chalcodon not far from the well called \u0152noe\u2019s well. As one\nwas the father of that Elephenor who led the Eub\u0153ans to Ilium, and\nthe other the father of Ajax and Teucer, no one will credit that they\nfell in this battle. For how could Chalcodon have assisted Hercules in\nthis affair, since Amphitryon is declared to have slain him earlier\naccording to Theban information that we can rely on? And how would\nTeucer have founded Salamis in Cyprus, if nobody had banished him from\nhome on his return from Troy? And who but Telamon could have banished\nhim? Manifestly therefore Chalcodon from Eub\u0153a and Telamon from \u00c6gina\ncould not have taken part with Hercules in this expedition against\nElis: they must have been obscure men of the same name as those famous\nmen, a casual coincidence such as has happened in all ages.\n\nThe people of Pheneus have more than one boundary between them and\nAchaia. One is the river called Porinas in the direction of Pellene,\nthe other is a temple sacred to Artemis in the direction of \u00c6gira. And\nin the territory of Pheneus after the temple of Pythian Apollo you will\nsoon come to the road that leads to the mountain Crathis, in which the\nriver Crathis has its rise, which flows into the sea near \u00c6g\u00e6, a place\ndeserted in our day but in older days a town in Achaia. And from this\nCrathis the river in Italy in the district of Bruttii gets its name.\nAnd on Mount Crathis there is a temple to Pyronian Artemis: from whose\nshrine the Argives in olden times introduced fire into the district\nabout Lerne.\n\n\n\n\nCHAPTER XVI.\n\n\nAnd as you go eastwards from Pheneus you come to the promontory of\nGeronteum, and by it is a road. And Geronteum is the boundary between\nthe districts of Pheneus and Stymphelus. And as you leave Geronteum\non the left and go through the district of Pheneus you come to the\nmountains called Tricrena, where there are three wells. In these they\nsay the mountain nymphs washed Hermes when he was born, and so they\nconsider these wells sacred to Hermes. And not far from Tricrena is\nanother hill called Sepia, and here they say \u00c6pytus the son of Elatus\ndied of the bite of a serpent, and here they buried him, for they\ncould not carry his dead body further. These serpents are still (the\nArcadians say) to be found on the hill but in no great quantity, for\nevery year much of it is covered with snow, and those serpents that\nthe snow catches outside of their holes are killed by it, and if\nthey first get back to their holes, yet the snow kills part of them\neven there, as the bitter cold sometimes penetrates to their holes.\nI was curious to see the tomb of \u00c6pytus, because Homer mentions it\nin his lines about the Arcadians.[26] It is a pile of earth not very\nhigh, surrounded by a coping of stone. It was likely to inspire wonder\nin Homer as he had seen no more notable tomb. For when he compared\nthe dancing-ground wrought by Heph\u00e6stus on Achilles\u2019 shield to the\ndancing-ground made by D\u00e6dalus for Ariadne,[27] it was because he had\nseen nothing more clever. And though I know many wonderful tombs I\nwill only mention two, one in Halicarnassus and one in the land of\nthe Hebrews. The one in Halicarnassus was built for Mausolus king of\nHalicarnassus, and is so large and wonderful in all its adornation,\nthat the Romans in their admiration of it call all notable tombs\nMausoleums. And the Hebrews have in the city of Jerusalem, which has\nbeen rased to the ground by the Roman Emperor, a tomb of Helen a\nwoman of that country, which is so contrived that the door, which is\nof stone like all the rest of the tomb, cannot be opened except on\none particular day and month of the year. And then it opens by the\nmachinery alone, and keeps open for some little time and then shuts\nagain. But at any other time of the year anyone trying to open it could\nnot do so, you would have to smash it before you could open it.\n\n\n\n\nCHAPTER XVII.\n\n\nNot far from the tomb of \u00c6pytus is Cyllene the highest of the mountains\nin Arcadia, and the ruins of a temple of Cyllenian Hermes on the top\nof the mountain. It is clear that both the mountain and god got their\ntitle from Cyllen the son of Elatus. And men of old, as far as we can\nascertain, had various kinds of wood out of which they made statues,\nas ebony, cypress, cedar, oak, yew, lotus. But the statue of Cyllenian\nHermes is made of none of these but of the wood of the juniper tree.\nIt is about 8 feet high I should say. Cyllene has the following\nphenomenon. Blackbirds all-white lodge in it. Those that are called\nby the B\u0153otians by the same name are a different kind of bird, and\nare not vocal. The white eagles that resemble swans very much and are\ncalled swan-eagles I have seen on Sipylus near the marsh of Tantalus,\nand individuals have got from Thrace before now white boars and white\nbears. And white hares are bred in Libya, and white deer I have myself\nseen and admired in Rome, but where they came from, whether from the\nmainland or islands, it did not occur to me to inquire. Let this much\nsuffice relative to the blackbirds of Mount Cyllene, that no one may\ndiscredit what I have said about their colour.\n\nAnd next to Cyllene is another mountain called Chelydorea, where Hermes\nfound the tortoise, which he is said to have skinned and made a lyre\nof. Chelydorea is the boundary between the districts of Pheneus and\nPellene, and the Ach\u00e6ans graze their flocks on most of it.\n\nAnd as you go westwards from Pheneus the road to the left leads to the\ncity Clitor, that to the right to Nonacris and the water of the Styx.\nIn old times Nonacris, which took its name from the wife of Lycaon, was\na small town in Arcadia, but in our day it is in ruins, nor are many\nportions even of the ruins easy to trace. And not far from the ruins\nis a cliff, I do not remember to have seen another so high. And water\ndrops from it which the Greeks call the Styx.\n\n[26] Iliad, ii. 604.\n\n[27] Iliad, xviii. 590-592.\n\n\n\n\nCHAPTER XVIII.\n\n\nHesiod has represented Styx in his Theogony, (for there are some who\nassign the Theogony to Hesiod), as the daughter of Oceanus and the wife\nof Pallas. Linus too they say has represented the same. But the verses\nof Linus (all of which I have read) seem to me spurious. Epimenides the\nCretan also has represented Styx as the daughter of Oceanus, but not\nas the wife of Pallas, but of Piras, whoever he was, to whom she bare\nEchidna. And Homer has frequently introduced the Styx into his poetry.\nFor example in the oath of Hera,\n\n    \u201cWitness me now Earth and high Heaven above\n    And water of the Styx, that trickles down.\u201d[28]\n\nHere he represents the water of the Styx dripping down as you may see\nit. But in the catalogue of those who went with Guneus he makes the\nwater of the Styx flow into the river Titaresius.[29] He has also\nrepresented the Styx as a river of Hades, and Athene says that Zeus\ndoes not remember that she saved Hercules in it in one of the Labours\nimposed by Eurystheus.\n\n    \u201cFor could I have foreseen what since has chanced,\n    When he was sent to Hades jailor dread\n    To bring from Erebus dread Hades\u2019 Cerberus,\n    He would not have escaped the streams of Styx.\u201d\n                                   (Il. viii. 366-369.)\n\nNow the water that drips from the cliff near Nonacris falls first upon\na lofty rock, and oozes through it into the river Crathis, and its\nwater is deadly both to man and beast. It is said also that it was\ndeadly to goats who first drank of the water. But in time this was well\nknown, as well as other mysterious properties of the water. Glass and\ncrystal and porcelain, and various articles made of stone, and pottery\nware, are broken by the water of the Styx. And things made of horn,\nbone, iron, brass, lead, tin, silver, and amber, melt when put into\nthis water. Gold also suffers from it as all other metals, although one\ncan purify gold from rust, as the Lesbian poetess Sappho testifies, and\nas anyone can test by experiment. The deity has as it seems granted to\nthings which are least esteemed the property of being masters of things\nheld in the highest value. For pearls are melted by vinegar, and the\nadamant, which is the hardest of stones, is melted by goat\u2019s blood.\nA horse\u2019s hoof alone is proof against the water of the Styx, for if\npoured into a hoof the hoof is not broken. Whether Alexander the son of\nPhilip really died of this poisonous water of the Styx I do not know,\nbut there is a tradition to that effect.\n\nBeyond Nonacris there are some mountains called Aroania and a cave\nin them, into which they say the daughters of Pr\u0153tus fled when they\nwent mad, till Melampus brought them back to a place called Lusi,\nand cured them by secret sacrifices and purifications. The people of\nPheneus graze their flocks on most of the mountains Aroania, but Lusi\nis on the borders of Clitor. It was they say formerly a town, and\nAgesilaus a native of it was proclaimed victor with a race-horse, when\nthe Amphictyones celebrated the eleventh Pythiad, but in our days there\nare not even any ruins of it in existence. So the daughters of Pr\u0153tus\nwere brought back by Melampus to Lusi, and healed of their madness in\nthe temple of Artemis, and ever since the people of Clitor call Artemis\nHemerasia.\n\n[28] Iliad, xv. 36, 37.\n\n[29] Iliad, ii. 748-751.\n\n\n\n\nCHAPTER XIX.\n\n\nAnd there are some of Arcadian race who live at Cyn\u00e6tha, who erected\nat Olympia a statue of Zeus with a thunderbolt in each hand. Cyn\u00e6tha\nis about 40 stades from the temple of Artemis, and in the market-place\nare some altars of the gods, and a statue of the Emperor Adrian. But\nthe most memorable thing there is a temple of Dionysus. They keep the\nfestival of the god in wintertime, when men smeared all over with oil\npick a bull from the herd, which the god puts it into their mind to\ntake and convey to the temple, where they offer it in sacrifice. And\nthere is a well there of cold water, about two stades from the town,\nand a plane-tree growing by it. Whoever is bitten by a mad dog, or has\nreceived any other hurt, if he drinks of this water gets cured, and\nfor this reason they call the well Alyssus. Thus the water called Styx\nnear Pheneus in Arcadia is for man\u2019s hurt, whereas the water at Cyn\u00e6tha\nis exactly the reverse for man\u2019s cure. Of the roads in a westward\ndirection from Pheneus there remains that on the left which leads to\nClitor, and is by the canal which Hercules dug for the river Aroanius.\nThe road along this canal goes to Lycuria, which is the boundary\nbetween the districts of Pheneus and Clitor.\n\n\n\n\nCHAPTER XX.\n\n\nAnd after having advanced from Lycuria about 50 stades you will come\nto the springs of the river Ladon. I have heard that the water of the\nmarsh at Pheneus, after falling into the pits under the mountains,\nreappears here, and forms the springs of Ladon. I am not prepared to\nsay whether this is so or not. But the river Ladon excels all the\nrivers in Greece for the beauty of its stream, and is also famous\nin connection with what poets have sung about Daphne. The tradition\ncurrent about Daphne among those who live on the banks of the Orontes\nI pass over, but the following is the tradition both in Arcadia and\nElis. \u0152nomaus the ruler at Pisa had a son Leucippus who was enamoured\nof Daphne, and hotly wooed her for his wife, but discovered that she\nhad a dislike to all males. So he contrived the following stratagem.\nHe let his hair grow to the Alpheus,[30] and put on woman\u2019s dress and\nwent to Daphne with his hair arranged like a girl\u2019s, and said he was\nthe daughter of \u0152nomaus, and would like to go a hunting with Daphne.\nAnd being reckoned a girl, and excelling all the other girls in the\nlustre of his family and skill in hunting, and paying the greatest\npossible attention to Daphne, he soon won her strong friendship. But\nthey who sing of Apollo\u2019s love for Daphne add that Apollo was jealous\nof Leucippus\u2019 happiness in love. So when Daphne and the other maidens\ndesired to bathe in the Ladon and swim about, they stripped Leucippus\nagainst his will, and discovering his sex they stabbed him and killed\nhim with javelins and daggers. So the story goes.\n\n\n\n\nCHAPTER XXI.\n\n\nFrom the springs of Ladon it is 60 stades to the town of Clitor, the\nroad is a narrow path by the river Aroanius. And near the town you\ncross a river called Clitor, which flows into the Aroanius about 7\nstades from the town. There are various kinds of fish in the river\nAroanius, especially some variegated ones which have they say a voice\nlike the thrush. I have seen them caught but never heard their voice,\nthough I have waited by the riverside till sunset, when they are said\nto be most vocal.\n\nThe town of Clitor got its name from the son of Azan, and is situated\nin a plain with hills not very high all round it. The most notable\ntemples are those to Demeter, and \u00c6sculapius, and to Ilithyia. Homer\nsays there are several Ilithyias, but does not specify their number.\nBut the Lycian Olen, who was earlier than Homer, and wrote Hymns to\nIlithyia and for the Delians, says that she was the same as Fate, and\nolder than Cronos. And he calls her Eulinus. The people of Clitor have\nalso a temple, about 4 stades from the town, to Castor and Pollux under\nthe name of the Great Gods, their statues are of brass. And on the\ncrest of a hill about 30 stades from Clitor is a temple and statue of\nAthene Coria.\n\n[30] Probably on the pretext that he meant to shear his hair to the\nAlpheus. See i. 37; viii. 41.\n\n\n\n\nCHAPTER XXII.\n\n\nI return to Stymphelus and to Geronteum, the boundary between the\ndistricts of Pheneus and Stymphelus. The people of Stymphelus are no\nlonger ranked as Arcadians, but are in the Argolic League from their\nown choice. But that they are of Arcadian race is testified by Homer,\nand Stymphelus, the founder of the town, was great grandson of Arcas,\nthe son of Callisto. He is said originally to have built the town on\nanother site than that it now occupies. In old Stymphelus lived they\nsay Temenus the son of Pelasgus, who brought up Hera, and built three\ntemples to the goddess and called her by three titles, when she was\nstill a maiden the Child-goddess, and after she was married to Zeus\nhe called her the Full-grown, and after she broke with Zeus for some\nreason or other and returned to Stymphelus he called her the Widow.\nThis is the tradition about the goddess at Stymphelus. But the town\nin our day has none of these temples, though it has the following\nremarkable things. There is a spring from which the Emperor Adrian\nconveyed water to the town of Corinth. In winter this spring converts\na small marsh into the river Stymphelus, but in summer the marsh is\ndry, and the river is only fed by the spring. This river soaks into the\nground, and comes up again in Argolis, where its name is changed to\nErasinus. About this river Stymphelus there is a tradition that some\nman-eating birds lived on its banks, whom Hercules is said to have\nkilled with his arrows. But Pisander of Camirus says that Hercules did\nnot kill them but only frightened them away with the noise of rattles.\nThe desert of Arabia has among other monsters some birds called\nStymphelides, who are as savage to men as lions and leopards. They\nattack those who come to capture them, and wound them with their beaks\nand kill them. They pierce through coats of mail that men wear, and\nif they put on thick robes of mat, the beaks of these birds penetrate\nthem too, as the wings of little birds stick in bird-lime. Their size\nis about that of the crane, and they are like storks, but their beaks\nare stronger and not crooked like those of storks. Whether these birds\nnow in Arabia, that have the same name as those formerly in Arcadia,\nare similar in appearance I do not know, but if there have been in all\ntime these Stymphelides like hawks and eagles, then they are probably\nof Arabian origin, and some of them may formerly have flown from Arabia\nto Stymphelus in Arcadia. They may also have been originally called\nsome other name than Stymphelides by the Arabians: and the fame of\nHercules, and the superiority of the Greeks to the barbarians, may\nhave made the name Stymphelides prevail to our day over their former\nname in the desert of Arabia. At Stymphelus there is also an ancient\ntemple of Stymphelian Artemis, the statue is wooden but most of it\ngilt over. And on the roof of the temple is a representation of these\nbirds called Stymphelides. It is difficult to decide whether it is in\nwood or plaster, but I conjecture more likely in wood than plaster.\nThere are also represented some maidens in white stone with legs like\nbirds, standing behind the temple. And in our days a wonderful thing\nis said to have happened. They were celebrating at Stymphelus the\nfestival of Stymphelian Artemis rather negligently, and violating most\nof the established routine, when a tree fell at the opening of the\ncavity where the river Stymphelus goes underground, and blocked up the\npassage, so that the plain became a marsh for 400 stades. And they\nsay that a hunter was pursuing a fleeing deer, and it jumped into the\nswamp, and the hunter in the heat of the chase jumped in after it: and\nit swallowed up both deer and man. And they say the water of the river\nfollowed them, so that in a day the whole water in the plain was dried\nup, _they having opened a way for it_. And since that time they have\ncelebrated the festival of Artemis with greater ardour.\n\n\n\n\nCHAPTER XXIII.\n\n\nAnd next to Stymphelus comes Alea a town in the Argolic league, founded\nthey say by Aleus the son of Aphidas. There are temples here of\nEphesian Artemis and Alean Athene, and a temple and statue of Dionysus.\nThey celebrate annually the festival of Dionysus called Scieria, in\nwhich according to an oracle from Delphi the women are flogged, as the\nSpartan boys are flogged at the temple of Orthia.\n\nI have shewn in my account of Orchomenus that the straight road is by\nthe ravine, and that there is another on the left of the lake. And\nin the plain of Caphy\u00e6 there is a reservoir, by which the water from\nthe territory of Orchomenus is kept in, so as not to harm the fertile\ndistrict. And within this reservoir some other water, in volume nearly\nas large as a river, is absorbed in the ground and comes up again at\nwhat is called Nasi, near a village called Rheunos, and it forms there\nthe perennial river called Tragus. The town gets its name clearly from\nCepheus the son of Aleus, but the name Caphy\u00e6 has prevailed through the\nArcadian dialect. And the inhabitants trace their origin to Attica,\nthey say they were expelled by \u00c6geus from Athens and fled to Arcadia,\nand supplicated Cepheus to allow them to dwell there. The town is at\nthe end of the plain at the foot of some not very high hills, and has\ntemples of Poseidon and of Cnacalesian Artemis, so called from the\nmountain Cnacalus where the goddess has annual rites. A little above\nthe town is a well and by it a large and beautiful plane-tree, which\nthey call Menelaus\u2019, for they say that when he was mustering his army\nagainst Troy he came here and planted it by the well, and in our day\nthey call the well as well as the plane-tree Menelaus\u2019. And if we may\ncredit the traditions of the Greeks about old trees still alive and\nflourishing, the oldest is the willow in the temple of Hera at Samos,\nand next it the oak at Dodona, and the olive in the Acropolis and at\nDelos, and the Syrians would assign the third place for its antiquity\nto their laurel, and of all others this plane-tree is the most ancient.\n\nAbout a stade from Caphy\u00e6 is the place Condylea, where was a grove\nand temple in olden times to Artemis of Condylea. But the goddess\nchanged her title they say for the following reason. Some children\nplaying about the temple, how many is not recorded, came across a rope,\nand bound it round the neck of the statue, and said that they would\nstrangle Artemis. And the people of Caphy\u00e6 when they found out what\nhad been done by the children stoned them, and in consequence of this\na strange disorder came upon the women, who prematurely gave birth\nto dead children, till the Pythian Priestess told them to bury the\nchildren who had been stoned, and annually to bestow on them funeral\nrites, for they had not been slain justly. The people of Caphy\u00e6 obeyed\nthe oracle and still do, and ever since call the goddess, (this they\nalso refer to the oracle), Apanchomene (_strangled_). When you have\nascended from Caphy\u00e6 seven stades you descend to Nasi, and fifty\nstades further is the river Ladon. And when you have crossed it you\nwill come to the oak-coppice Soron, between Argeath\u00e6 and Lycuntes and\nScotane. Soron is on the road to Psophis, and it and all the Arcadian\noak-coppices shelter various wild animals, as boars and bears, and\nimmense tortoises, from which you could make lyres as large as those\nmade from the Indian tortoise. And at the end of Soron are the ruins of\na village called Paus, and at no great distance is what is called Sir\u00e6,\nthe boundary between the districts of Clitor and Psophis.\n\n\n\n\nCHAPTER XXIV.\n\n\nThe founder of Psophis was they say Psophis the son of Arrho, (the\nson of Erymanthus, the son of Aristas, the son of Parthaon, the son\nof Periphetes, the son of Nyctimus): others say Psophis the daughter\nof Xanthus, the son of Erymanthus, the son of Arcas. This is the\nArcadian account. But the truest tradition is that Psophis was the\ndaughter of Eryx, the ruler in Sicania, who would not receive her\ninto his house as she was pregnant, but intrusted her to Lycortas,\na friend of his who dwelt at Phegia, which was called Erymanthus\nbefore the reign of Phegeus: and Echephron and Promachus (her sons by\nHercules) who were brought up there changed the name of Phegia into\nPsophis after their mother\u2019s name. The citadel at Zacynthus is also\nnamed Psophis, for the first settler who sailed over to that island\nwas from Psophis, Zacynthus the son of Dardanus. From Sir\u00e6 Psophis is\nabout 30 stades, and the river Aroanius, and at a little distance the\nErymanthus, flow by the town. The Erymanthus has its sources in the\nmountain Lampea, which is they say sacred to Pan, and may be a part\nof Mount Erymanthus. Homer has represented Erymanthus as a hunter on\nTaygetus and Erymanthus, and a lover of Lampea, and as passing through\nArcadia, (leaving the mountain Pholoe on the right and Thelpusa on the\nleft), and becoming a tributary of the Alpheus. And it is said that\nHercules at the orders of Eurystheus hunted the boar (which exceeded\nall others in size and strength), on the banks of the Erymanthus. And\nthe people of Cum\u00e6 in the Opic territory say that some boar\u2019s teeth\nwhich they have stored up in the temple of Apollo are the teeth of this\nErymanthian boar, but their tradition has little probability in it.\nAnd the people of Psophis have a temple of Aphrodite surnamed Erycina,\nwhich is now only in ruins, and was built (so the story goes) by the\nsons of Psophis, which is not improbable. For there is in Sicily in\nthe country near Mount Eryx a temple of Aphrodite Erycina, most holy\nfrom its hoary antiquity and as wealthy as the temple at Paphos. And\nthere are still traces of hero-chapels of Promachus and Echephron\nthe sons of Psophis. And at Psophis Alcm\u00e6on the son of Amphiaraus is\nburied, whose tomb is neither very large nor beautified, except by some\ncypress trees which grow to such a height, that the hill near is shaded\nby them. These trees are considered sacred to Alcm\u00e6on so that the\npeople will not cut them down, and the people of the place call them\nMaidens. Alcm\u00e6on came to Psophis, when he fled from Argos after slaying\nhis mother, and there married Alphesib\u0153a the daughter of Phegeus,\n(from whom Psophis was still called Phegia), and gave her gifts as\nwas usual and among others the famous necklace. And as while he dwelt\nin Arcadia his madness became no better, he consulted the oracle at\nDelphi, and the Pythian Priestess informed him that the Avenger of\nhis mother Eriphyle would follow him to every place except to a spot\nwhich was most recent, and made by the action of the sea since he had\nstained himself with his mother\u2019s blood. And he found a place which the\nAchelous had made by silting and dwelt there, and married Callirhoe the\ndaughter of Achelous according to the tradition of the Acarnanians,\nand had by her two sons Acarnan and Amphoterus, from the former of\nwhom the Acarnanians on the mainland got their present name, for they\nwere before called Curetes. And many men and still more women come to\ngrief through foolish desires. Callirhoe desired that the necklace of\nEriphyle should be hers, and so she sent Alcm\u00e6on against his will into\nPhegia, where his death was treacherously compassed by Temenus and\nAxion, the sons of Phegeus, who are said to have offered the necklace\nto Apollo at Delphi. And it was during their reign in the town then\ncalled Phegia that the Greeks went on the expedition against Troy, in\nwhich the people of Psophis say they took no part, because the leaders\nof the Argives had an hostility with their kings, as most of them\nwere relations of Alcm\u00e6on and had shared in his expedition against\nThebes. And the reason why the islands called the Echinades formed by\nthe Achelous got separated from the mainland, was because when the\n\u00c6tolians were driven out the land became deserted, and, as \u00c6tolia was\nuncultivated, the Achelous did not deposit as much mud as usual. What\nconfirms my account is that the M\u00e6ander, that flowed for so many\nyears through the arable parts of Phrygia and Caria, in a short time\nconverted the sea between Priene and Miletus into mainland. The people\nof Psophis also have a temple and statue on the banks of the Erymanthus\nto the River-God Erymanthus. Except the Nile in Egypt all River-Gods\nhave statues in white stone, but the Nile, as it flows through Ethiopia\nto the sea, has its statues generally made of black stone.\n\nThe tradition that I have heard at Psophis about Aglaus, a native of\nthe town who was a contemporary of the Lydian Cr\u0153sus, that he was happy\nall his life, I cannot credit. No doubt one man will have less trouble\nthan another, as one ship will suffer less from tempests than another\nship: but that a man should always stand aloof from misfortune, or\nthat a ship should never encounter a storm, is a thing which does not\nanswer to human experience. Even Homer has represented one jar placed\nby Zeus full of blessings, and another full of woes,[31] instructed\nby the oracle at Delphi, which had informed him that he would be both\nunfortunate and fortunate, as born for both fortunes.\n\n[31] Iliad, xxiv. 527-533.\n\n\n\n\nCHAPTER XXV.\n\n\nOn the road from Psophis to Thelpusa the first place you come to is on\nthe left of the river Ladon and called Trop\u00e6a, and close to it is the\noak-coppice called Aphrodisium, and thirdly you come to some ancient\nwriting on a pillar which forms the boundary between the territory of\nPsophis and Thelpusa. In the district of Thelpusa is a river called\nArsen, after crossing which you will come about 25 stades further to\nthe ruins of a village called Caus, and a temple of Causian \u00c6sculapius\nbuilt by the wayside. Thelpusa is about 40 stades from this temple, and\nwas called they say after the River-Nymph Thelpusa, the daughter of\nLadon. The river Ladon has its source, as I have already stated, in the\nneighbourhood of Clitor, and flows first by Lucasium and Mesoboa and\nNasi to Oryx and what is called Halus, and thence to Thaliades and the\ntemple of Eleusinian Demeter close to Thelpusa, which has statues in it\nno less than 7 feet high of Demeter, Proserpine, and Dionysus, all in\nstone. And next to this temple of Eleusinian Demeter the river Ladon\nflows on leaving Thelpusa on the left, which lies on a lofty ridge,\nand has now few inhabitants, indeed the market-place which is now at\nthe end of the town was originally they say in the very centre. There\nis also at Thelpusa a temple of \u00c6sculapius, and a temple of the twelve\ngods mostly in ruins. And after passing Thelpusa the Ladon flows on to\nthe temple of Demeter at Onceum: and the people of Thelpusa call the\ngoddess Erinys, as Antimachus also in his description of the expedition\nof the Argives to Thebes, in the line,\n\n \u201cWhere they say was the seat of Demeter Erinys.\u201d\n\nOncius was the son of Apollo according to tradition, and reigned in\nThelpusa at the place called Onceum. And the goddess Demeter got the\nname Erinys in this way: when she was wandering about in quest of\nher daughter Proserpine, Poseidon they say followed her with amatory\nintentions, and she changed herself into a mare and grazed with the\nother horses at Onceum, and Poseidon found out her metamorphosis and\nchanged himself into a horse and so got his ends, and Demeter was\nfurious at this outrage, but afterwards they say ceased from her anger\nand bathed in the river Ladon. So the goddess got two surnames, Erinys\n(_Fury_) from her furious anger, for the Arcadians call being angry\nbeing a Fury, and Lusia from her bathing in the Ladon. The statues\nin the temple are of wood, but the heads and fingers and toes are of\nParian marble. The statue of Erinys has in her left hand a cist and in\nher right a torch, and is one conjectures about nine feet in height,\nwhile the statue of Lusia seems six feet high. Let those who think\nthe statue is Themis, and not Demeter Lusia, know that their idea is\nfoolish. And they say that Demeter bare a daughter to Poseidon, (whose\nname they will not reveal to the uninitiated), and the foal Arion, and\nthat was why Poseidon was called Hippius there first in Arcadia. And\nthey introduce some lines from the Iliad and Thebaid in confirmation of\nthis: in the Iliad the lines about Arion.\n\n\u201cNot if one were to drive from behind the godlike Arion, swift courser\nof Adrastus, who was of the race of the Immortals.\u201d[32] And in the\nThebaid when Adrastus fled from Thebes, \u201cDressed in sad-coloured\nclothes with Arion dark-maned courser.\u201d\n\nThey want to make the lines indicate in an ambiguous way that Poseidon\nwas the father of Arion. But Antimachus says he was the son of earth:\n\n\u201cAdrastus, the son of Talaus and grandson of Cretheus, was the first of\nthe Danai who drove a pair of much praised horses, the swift C\u00e6rus and\nThelpusian Arion, whom near the grove of Oncean Apollo the earth itself\ngave birth to, a wonder for mortals to look upon.\u201d\n\nAnd though this horse sprung out of the ground it may have been of\ndivine origin, and its mane and colour may have been dark. For there is\na tradition that Hercules when he was warring with the people of Elis\nasked Oncus for a horse, and captured Elis riding into the battle upon\nArion, and that afterwards he gave the horse to Adrastus. Antimachus\nalso has written about Arion, \u201cHe was broken in thirdly by king\nAdrastus.\u201d\n\nThe river Ladon next leaves in its course on its left the temple of\nErinys as also the temple of Oncean Apollo, and on its right the temple\nof the Boy \u00c6sculapius, which also contains the tomb of Trygon, who they\nsay was the nurse of \u00c6sculapius. For \u00c6sculapius as a boy was exposed at\nThelpusa, and found by Autolaus the bastard son of Arcas and brought\nup by him, and that is I think the reason why a temple was erected to\nthe Boy \u00c6sculapius, as I have set forth in my account of Epidaurus.\nAnd there is a river called Tuthoa, which flows into the Ladon near\nthe boundary between the districts of Thelpusa and Her\u00e6a called by the\nArcadians Plain. And where the Ladon flows into the Alpheus is what\nis called the Island of Crows. Some think that Enispe and Stratie and\nRhipe mentioned by Homer were islands formed by the Ladon and formerly\ninhabited, but let them know the idea is a foolish one, for the Ladon\ncould never form islands such as a boat could pass. For though in\nbeauty it is second to no Greek or barbarian river, it is not wide\nenough to make islands as the Ister or Eridanus.\n\n[32] Iliad, xxiii. 346, 7.\n\n\n\n\nCHAPTER XXVI.\n\n\nThe founder of Her\u00e6a was Her\u00e6us the son of Lycaon, and the town lies on\nthe right of the Alpheus, most of it on a gentle eminence, but part of\nit extending to the river. Near the river are race-courses separated\nfrom each other by myrtle trees and other planted trees, and there are\nbaths, and two temples of Dionysus, one called Polites, and the other\nAuxites. And they have a building where they celebrate the orgies of\nDionysus. There is also at Her\u00e6a a temple of Pan, who was a native of\nArcadia. And there are some ruins of a temple of Hera, of which the\npillars still remain. And of all the Arcadian athletes Damaretus of\nHer\u00e6a was the foremost, and the first who conquered at Olympia in the\nrace in heavy armour. And as you go from Her\u00e6a to Elis, you will cross\nthe Ladon about 15 stades from Her\u00e6a, and from thence to Erymanthus is\nabout 20 stades. And the boundary between Her\u00e6a and Elis is according\nto the Arcadian account the Erymanthus, but the people of Elis say\nthat the boundary is the tomb of Cor\u0153bus, who was victor when Iphitus\nrestored the Olympian games that had been for a long time discontinued,\nand offered prizes only for racing. And there is an inscription on his\ntomb that he was the first victor at Olympia, and that his tomb was\nerected on the borders of Elis.\n\nThere is a small town also called Aliphera, which was abandoned by\nmany of its inhabitants at the time the Arcadian colony was formed at\nMegalopolis. To get to Aliphera from Her\u00e6a you cross the Alpheus, and\nwhen you have gone along the plain about 10 stades you arrive at a\nmountain, and about 30 stades further you will get to Aliphera over the\nmountain. The town got its name from Alipherus the son of Lycaon, and\nhas temples of \u00c6sculapius and Athene. The latter they worship most, and\nsay that she was born and reared among them; they have also built an\naltar here to Zeus Lecheates, so called because he gave birth to Athene\nhere. And they call their fountain Tritonis, adopting as their own the\ntradition about the river Triton. And there is a statue of Athene in\nbronze, the work of Hypatodorus, notable both for its size and artistic\nmerit. They have also a public festival to one of the gods, who I think\nmust be Athene. In this public festival they sacrifice first of all to\nMuiagrus (_Flycatcher_), and offer to him vows and call upon him, and\nwhen they have done this they think they will no longer be troubled\nby flies. And on the road from Her\u00e6a to Megalopolis is Mel\u00e6ne\u00e6, which\nwas founded by Mel\u00e6neus the son of Lycaon, but is deserted in our day,\nbeing swamped with water. And 40 stades higher is Buphagium, where the\nriver Buphagus rises, which falls into the Alpheus. And the sources of\nthe Buphagus are the boundary between the districts of Megalopolis and\nHer\u00e6a.\n\n\n\n\nCHAPTER XXVII.\n\n\nMegalopolis is the most recent city not only in Arcadia but in all\nGreece, except those which have been filled by settlers from Rome in\nthe changes made by the Roman Empire. And the Arcadians crowded into\nit to swell its strength, remembering that the Argives in older days\nhad run almost daily risk of being reduced in war by the Laced\u00e6monians,\nbut when they had made Argos strong by an influx of population then\nthey were able to reduce Tiryns, and Hysi\u00e6, and Orne\u00e6, and Mycen\u00e6, and\nMidea, and other small towns of no great importance in Argolis, and had\nnot only less fear of the Laced\u00e6monians but were stronger as regards\ntheir neighbours generally. Such was the idea which made the Arcadians\ncrowd into Megalopolis. The founder of the city might justly be called\nEpaminondas the Theban: for he it was that stirred up the Arcadians\nto this colonization, and sent 1,000 picked Thebans, with Parmenes as\ntheir leader, to defend the Arcadians should the Laced\u00e6monians attempt\nto prevent the colonization. And the Arcadians chose as founders of the\ncolony Lycomedes and Opoleas from Mantinea, and Timon and Proxenus\nfrom Tegea, and Cleolaus and Acriphius from Clitor, and Eucampidas\nand Hieronymus from M\u00e6nalus, and Possicrates and Theoxenus from\nParrhasium. And the towns which were persuaded by the Arcadians (out\nof liking for them and hatred to the Laced\u00e6monians) to leave their own\nnative places were Alea, Pallantium, Eut\u00e6a, Sumateum, Ias\u00e6a, Per\u00e6thes,\nHelisson, Oresthasium, Dip\u00e6a, Lyc\u00e6a, all these from M\u00e6nalus. And of\nthe Entresii Tricoloni, and Z\u0153tium, and Charisia, and Ptolederma,\nand Cnausus, and Parorea. And of the \u00c6gyt\u00e6 Scirtonium, and Mal\u00e6a,\nand Cromi, and Blenina, and Leuctrum. And of the Parrhasii Lycosura,\nand Thocnia, and Trapezus, and Proses, and Acacesium, and Acontium,\nand Macaria, and Dasea. And of the Cynur\u00e6ans in Arcadia Gortys, and\nThisoa near Mount Lyc\u00e6us, and Lyc\u00e6at\u00e6, and Aliphera. And of those which\nwere ranked with Orchomenus Thisoa, and Methydrium, and Teuthis, and\nmoreover the town called Tripolis, and Dip\u0153na, and Nonacris. And the\nrest of Arcadia fell in with the general plan, and zealously gathered\ninto Megalopolis. The people of Lyc\u00e6at\u00e6 and Tricolonus and Lycosura\nand Trapezus were the only Arcadians that changed their minds, and,\nas they did not agree to leave their old cities, some of them were\nforced into Megalopolis against their will, and the people of Trapezus\nevacuated the Peloponnese altogether, all that is that were not killed\nby the Arcadians in their fierce anger, and those that got away safe\nsailed to Pontus, and were received as colonists by those who dwelt\nat Trapezus on the Euxine, seeing that they came from the mother-city\nand bare the same name. But the people of Lycosura though they had\nrefused compliance yet, as they had fled for refuge to their temple,\nwere spared from awe of Demeter and Proserpine. And of the other towns\nwhich I have mentioned some are altogether without inhabitants in our\nday, and others are villages under Megalopolis, as Gortys, Dip\u0153na,\nThisoa near Orchomenus, Methydrium, Teuthis, Calli\u00e6, and Helisson. And\nPallantium was the only town in that day that seemed to find the deity\nmild. But Aliphera has continued a town from of old up to this day.\n\nMegalopolis was colonized a year and a few months after the reverse\nof the Laced\u00e6monians at Leuctra, when Phrasiclides was Archon at\nAthens, in the second year of the 102nd Olympiad, when Damon of\nThuria was victor in the course. And the people of Megalopolis, after\nbeing enrolled in alliance with Thebes, had nothing to fear from the\nLaced\u00e6monians. So they thought. But when the Thebans commenced what is\ncalled the Sacred War and the people of Phocis attacked them, who were\non the borders of B\u0153otia, and had plenty of money as they had seized\non the temple stores at Delphi, then the Laced\u00e6monians in their zeal\ntried to drive out the people of Megalopolis and the other Arcadians,\nbut as they stoutly defended themselves, and were openly assisted by\ntheir neighbours, nothing very remarkable happened on either side.\nBut the hostility between the Arcadians and the Laced\u00e6monians tended\nto increase greatly the power of the Macedonians and Philip the son\nof Amyntas, as neither at Ch\u00e6ronea nor again in Thessaly did the\nArcadians fight on the side of the Greeks. And no long time after\nAristodemus seized the chief power in Megalopolis. He was a Phigalian\nby race and the son of Artylas, but had been adopted by Trit\u00e6us, one\nof the leading men in Megalopolis. This Aristodemus, in spite of his\nseizing the chief power, was yet called Good man and True. For when he\nwas in power the Laced\u00e6monians marched with an army into the district\nof Megalopolis under Acrotatus, the eldest of the sons of their king\nCleomenes--I have already given his genealogy and that of all the\nkings of Sparta--and in a fierce battle that ensued, in which many\nwere slain on both sides, the men of Megalopolis were victorious, and\namong the Spartans who fell was Acrotatus, who thus lost his chance of\nsuccession. And two generations after the death of Aristodemus Lydiades\nseized the chief power: he was of no obscure family, and by nature very\nambitious, (as he showed himself afterwards), and yet a patriot. For he\nwas very young when he had the chief power, and when he came to years\nof discretion he voluntarily abdicated his power, though it was quite\nfirmly established. And, when the people of Megalopolis joined the\nAch\u00e6an League, Lydiades was held in such high honour, both by his own\ncity and by all the Ach\u00e6ans, that his fame was equal to that of Aratus.\nAnd again the Laced\u00e6monians in full force under the king of the other\nfamily, Agis the son of Eudamidas, marched against Megalopolis, with a\nlarger and better-equipped army than that which Acrotatus had gathered\ntogether, and defeated the people of Megalopolis who came out to meet\nthem, and bringing a mighty battering-ram against the walls gave the\ntower a strong shake, and the next day hoped to batter it down all\ntogether. But the North Wind was it seems destined to be a benefactor\nto all the Greeks, for it shattered most of the Persian ships at the\nrocks called Sepiades,[33] and the same Wind prevented the capture of\nMegalopolis, for it broke in pieces Agis\u2019 battering-ram by a strong\ncontinuous and irresistible blast. This Agis, whom the North Wind thus\nprevented taking Megalopolis, is the same who was driven out of Pellene\nin Achaia by the Sicyonians under Aratus[34] and who afterwards died\nat Mantinea. And no long time afterwards Cleomenes the son of Leonidas\ntook Megalopolis in time of peace. And some of the inhabitants bravely\ndefending their city in the night were driven out, and Lydiades fell in\nthe action fighting in a manner worthy of his renown: and Philop\u0153men\nthe son of Craugis saved about two-thirds of the lads and grown\nmen, and fled with the women to Messenia. And Cleomenes slew all he\ncaptured, and rased the city to the ground, and burnt it with fire. How\nthe people of Megalopolis recovered their city, and what they did after\ntheir restoration to it, I shall narrate when I come to Philop\u0153men. And\nthe Laced\u00e6monian nation had no share in the sufferings of the people of\nMegalopolis, for Cleomenes had changed the constitution from a kingdom\nto an autocracy.\n\nAs I have before said, the boundary between the districts of\nMegalopolis and Her\u00e6a is the source of the river Buphagus, named they\nsay after the hero Buphagus, the son of Iapetus and Thornax. There is\nalso a Thornax in Laconia. And they have a tradition that Artemis slew\nBuphagus with an arrow at the mountain Pholoe because he attempted her\nchastity.\n\n[33] See Herodotus vii. 188, 189.\n\n[34] See Book vii. ch. 7.\n\n\n\n\nCHAPTER XXVIII.\n\n\nAnd as you go from the sources of the Buphagus you will first come to\na place called Maratha, and next to Gortys, a village in our day but\nformerly a town. There is there a temple of \u00c6sculapius in Pentelican\nmarble, his statue has no beard, there is also a statue of Hygiea, both\nstatues are by Scopas. And the people of the place say that Alexander\nthe son of Philip offered his breastplate and spear to \u00c6sculapius, in\nmy day the breastplate was still to be seen and the tip of the spear.\n\nGortys has a river called Lusius flowing by it, so called in the\nneighbourhood from the tradition of Zeus being washed there after his\nbirth. But those who live at some distance call the river Gortynius\nfrom the name of the village Gortys. This Gortynius is one of the\ncoldest of streams. The Ister, the Rhine, the Hypanis, the Borysthenes,\nand other rivers that are congealed in winter, one might rightly call\nin my opinion winter rivers: for they flow through country mostly lying\nin snow, and the air in their neighbourhood is generally frosty. But\nthose rivers which flow in a temperate climate, and refresh men in\nsummer both in drinking and bathing, and in winter are not unpleasant,\nthese are the rivers which I should say furnish cold water. Cold is the\nwater of Cydnus that flows through the district of Tarsus, cold is the\nwater of Melas by Side in Pamphylia: while the coldness of the river\nAles near Colophon has been celebrated by elegiac poets. But Gortynius\nis colder still especially in summer. It has its sources at Thisoa on\nthe borders of Methydrium, the place where it joins the Alpheus they\ncall Rh\u00e6te\u00e6.\n\nNear the district of Thisoa is a village called Teuthis, formerly a\ntown. In the war against Ilium it furnished a leader whose name was\nTeuthis, or according to others Ornytus. But when the winds were\nunfavourable to the Greeks at Aulis, and a contrary wind detained them\nthere some time, Teuthis had some quarrel with Agamemnon, and was going\nto march back with his detachment of Arcadians. Then they say Athene\nin the semblance of Melas the son of Ops tried to divert Teuthis from\nhis homeward march. But he in his boiling rage ran his spear into the\ngoddess\u2019 thigh, and marched his army back from Aulis. And when he got\nback home he thought the goddess shewed him her wounded thigh. And\nfrom that time a wasting disease seized on Teuthis, and that was the\nonly part of Arcadia where the land produced no fruit. And some time\nafter several oracular responses were given from Dodona, shewing them\nhow to propitiate the goddess, and they made a statue of Athene with a\nwound in her thigh. I have seen this statue with the thigh bound with\na purple bandage. In Teuthis there are also temples of Aphrodite and\nArtemis. So much for Teuthis.\n\nOn the road from Gortys to Megalopolis is erected a monument to those\nwho fell in the battle against Cleomenes. This monument the people of\nMegalopolis call the Treaty Violation, because Cleomenes violated the\ntreaty. Near this monument is a plain 60 stades in extent, and on the\nright are the ruins of the town of Brenthe, and the river Brentheates\nflows from thence, and joins the Alpheus about 5 stades further.\n\n\n\n\nCHAPTER XXIX.\n\n\nAfter crossing the Alpheus you come to the district of Trapezus, and\nthe ruins of the town of Trapezus, and again as you turn to the Alpheus\non the left from Trapezus is a place not far from the river called\nBathos, where every third year they have rites to the Great Goddesses.\nAnd there is a spring there called Olympias, which flows only every\nother year, and near it fire comes out of the ground. And the Arcadians\nsay that the fabled battle between the giants and the gods took place\nhere, and not at Pallene in Thrace, and they sacrifice here to thunder\nand lightning and storms. In the Iliad Homer has not mentioned the\nGiants, but in the Odyssey[35] he has stated that the L\u00e6strygones who\nattacked the ships of Odysseus were like giants and not men, he has\nalso represented the king of the Ph\u00e6acians saying that the Ph\u00e6acians\nare near the gods as the Cyclopes and the race of giants.[36] But in\nthe following lines he shews very clearly that the giants are mortal\nand not a divine race:\n\n    \u201cWho ruled once o\u2019er the overweening Giants:\n    But that proud race destroyed, and died himself.\u201d[37]\n\nThe word used for race (\u03bb\u03b1\u1f78\u03c2) here in Homer means a good many.\nThe fable that the giants had dragons instead of feet is shewn both\nhere and elsewhere to be merely a fable. Orontes a river in Syria,\n(which does not flow to the sea throughout through a level plain, but\npours down along precipitous rocks), the Roman Emperor wanted to make\nnavigable for ships from the sea as far as Antioch. So with great\nlabour and expenditure of money he dug a canal fit for this purpose,\nand diverted the river into it. And when the old channel was dry, an\nearthenware coffin was discovered in it more than 11 cubits in length,\nand that was the size of the corpse in it which was a perfect man. This\ncorpse the god in Clarus, when some Syrians consulted the oracle, said\nwas Orontes of Indian race. And if the earth which was originally moist\nand damp first produced mortals by the warmth of the sun, what part of\nthe world is likely to have produced mortals either earlier or bigger\nthan India, which even up to our day produces beasts excelling ours\nboth in strange appearance and in size?\n\nAnd about 10 stades from the place called Bathos is Basilis, whose\nfounder was Cypselus, who married his daughter to Cresphontes the son\nof Aristomachus. Basilis is now in ruins, and there are remains of\na temple to Eleusinian Demeter. As you go on from thence and cross\nthe Alpheus again you will come to Thocnia, which gets its name from\nThocnus the son of Lycaon, and is quite deserted in our day. Thocnus is\nsaid to have built his town on the hill. And the river Aminius flows\npast this hill and falls into the Helisson, and at no great distance\nthe Helisson flows into the Alpheus.\n\n[35] Odyssey, x. 119, 120.\n\n[36] Odyssey, vii. 205, 206.\n\n[37] Id. vii. 59, 60.\n\n\n\n\nCHAPTER XXX.\n\n\nThe river Helisson rises in a village of the same name, and flows\nthrough the districts of Dip\u00e6a and Lyc\u00e6at\u00e6 and Megalopolis, and falls\ninto the Alpheus about 30 stades from Megalopolis. And near the city is\na temple of Watching Poseidon, the head of the statue is all that now\nremains.\n\nThe river Helisson divides Megalopolis into two parts, as Cnidos and\nMitylene are divided by their channels, and the market-place is built\nin a northerly direction, on the right of the river\u2019s course. There are\nprecincts and a stone temple to Lyc\u00e6an Zeus. But there is no approach\nto it, for the inside is visible, there are altars to the god and two\ntables and as many eagles. And there is a stone statue of Pan, surnamed\n\u0152nois from the Nymph \u0152noe, who used to be with the other Nymphs, and\nwas privately Pan\u2019s nurse. And in front of the sacred precincts is\na brazen statue of Apollo, very fine, about 12 feet high, it was a\ncontribution from Phigalia towards the beautifying of Megalopolis. And\nthe place where the statue was originally put by the people of Phigalia\nwas called Bass\u00e6. Epicurius, the title of the god, accompanied the\nstatue from Phigalia, the origin of that title I shall explain when I\ncome to Phigalia. And on the right of the statue of Apollo is a small\nstatue of the Mother of the Gods, but no remains of the temple except\nthe pillars. In front of the temple is no statue of the Mother, but\nthe bases on which statues are put are visible. And an elegiac couplet\non one of the bases says that the effigy there was Diophanes the son\nof Di\u00e6us, who first ranged all the Peloponnese into what is called the\nAch\u00e6an League. And the portico in the market-place called Philip\u2019s was\nnot erected by Philip the son of Amyntas, but the people of Megalopolis\nto gratify him named it after him. And a temple was built close to it\nto Hermes Acacesius, of which nothing now remains but a stone tortoise.\nAnd near Philip\u2019s portico is another not so large, which contains six\npublic offices for the magistrates of Megalopolis: in one of them is a\nstatue of Ephesian Artemis, and in another a brazen Pan a cubit high\nsurnamed Scolitas. Pan got this title from the hill Scolitas, which is\ninside the walls, and from which water flows into the Helisson from a\nspring. And behind these public offices is a temple of Fortune, and a\nstone statue five feet high. And the portico which they call Myropolis\nis in the market-place, it was built out of the spoils taken from the\nLaced\u00e6monians under Acrotatus the son of Cleomenes, who were defeated\nfighting against Aristodemus, who at that time had the chief power in\nMegalopolis. And in the market-place behind the precincts sacred to\nLyc\u00e6an Zeus is the statue on a pillar of Polybius the son of Lycortas.\nSome elegiac verses are inscribed stating that he travelled over every\nland and sea, and was an ally of the Romans and appeased their wrath\nagainst Greece. This was the Polybius that wrote the history of Rome,\nand the origin and history of the Carthaginian war, and how at last\nnot without a mighty struggle Scipio, whom they called Africanus, put\nan end to the war and rased Carthage to the ground. And when the Roman\nGeneral followed the advice that Polybius gave, things went well, when\nhe did not he met they say with misfortune. And all the Greek cities\nthat joined the Ach\u00e6an League got the Romans to allow Polybius to fix\ntheir constitution and frame their laws. And the council chamber is on\nthe left of Polybius\u2019 statue.\n\nAnd the portico in the market-place called Aristandreum was they say\nbuilt by Aristander, one of the citizens. Very near this portico\ntowards the east is the temple of Zeus Soter, adorned with pillars all\nround. Zeus is represented seated on his throne, and by him stands\nMegalopolis, and on the left is a statue of Artemis Preserver. All\nthese are in Pentelican marble, and were carved by the Athenians\nCephisodotus and Xenophon.\n\n\n\n\nCHAPTER XXXI.\n\n\nAnd the west end of the portico has precincts sacred to the Great\nGoddesses. They are Demeter and Proserpine, as I have already set forth\nin my account of Messenia, and Proserpine is called by the Arcadians\nPreserver. And on figures in relief at the entrance are Artemis,\n\u00c6sculapius, and Hygiea. And of the Great Goddesses Demeter is in stone\nthroughout, Proserpine has the parts under her dress of wood, the\nheight of both statues is about 15 feet. The statues in front of 2\nmoderate-sized maidens, in tunics that come down to their ankles, are\nthey say the daughters of Damophon, each of them has a basket on her\nhead full of flowers. But those who think they are divinities take\nthem to be Athene and Artemis gathering flowers with Proserpine. There\nis also a Hercules by Demeter about a cubit high, Onomacritus in his\nverses says that this Hercules was one of the Id\u00e6an Dactyli. There is a\ntable in front of him, and on it are carved two Seasons, and Pan with\nhis reed-pipe, and Apollo with his lyre. There is also an inscription\nstating that they were among the earliest gods. On the table are also\ncarved the following Nymphs, Neda carrying Zeus while still a baby, and\nAnthracia one of the Arcadian Nymphs with a torch, and Hagno with a\nwater-pot in one hand and in the other a bowl, Archirhoe and Myrtoessa\nalso are carrying water-pots and water is trickling from them. And\ninside the precincts is the temple of Friendly Zeus, the statue is like\nDionysus and is by the Argive Polycletus. The god has buskins on, and\na cup in one hand, and in the other a thyrsus, and an eagle perched\non the thyrsus. This last is the only thing which does not harmonize\nwith the legendary Dionysus. And behind this temple is a small grove of\ntrees surrounded by a wall, into which men may not enter. And before\nit are statues of Demeter and Proserpine about 3 feet high. And inside\nthe precincts is a temple of the Great Goddesses and of Aphrodite.\nBefore the entrance are some old wooden statues of Hera and Apollo and\nthe Muses, brought they say from Trapezus. The statues in the temple\nwere made by Damophon, Hermes\u2019 in wood, and Aphrodite\u2019s in wood, except\nher hands and head and toes, which are of stone. And they surname the\nGoddess Inventive, most properly in my opinion, for most inventions\ncome from Aphrodite whether in word or deed. There are also in a room\nsome statues of Callignotus and Mentas and Sosigenes and Polus, who\nare said to have first instituted at Megalopolis the worship of the\nGreat Goddesses, which is an imitation of the Eleusinian Mysteries.\nAnd within the precincts are square figures of several gods, as Hermes\nsurnamed Agetor, and Apollo, and Athene, and Poseidon, and the Sun\nsurnamed Soter, and Hercules. A large temple has been built to them, in\nwhich are celebrated the rites of the Great Goddesses.\n\nAnd on the right of the temple of the Great Goddesses is the temple\nof Proserpine; her statue is of stone about 8 feet high, and there\nare fillets on the base throughout. Into this temple women have at\nall times right of entrance, but men only once a year. And there is a\ngymnasium in the market-place built facing west. And behind the portico\nwhich they call after Macedonian Philip are two hills not very high;\nand on one are ruins of a temple of Athene Polias, and on the other\nruins of a temple of full-grown Hera. Under this hill the spring called\nBathyllus swells the stream of the river Helisson. Such are the things\nworthy of mention here.\n\n\n\n\nCHAPTER XXXII.\n\n\nThe part of the city on the other side of the river faces south, and\nhas one of the most remarkable theatres in Greece, and in it is a\nperennial spring. And not far from the theatre are the foundations of a\ncouncil-chamber, which was built for 10,000 Arcadians, and called from\nits builder Thersilium. And next is a house which in my time belonged\nto a private man, but was originally built for Alexander the son of\nPhilip. And there is a statue of Ammon near it, like the square Herm\u00e6,\nwith ram\u2019s horns on its head. And there is a temple built in common\nfor the Muses and Apollo and Hermes, of which a few foundations only\nremain. There are also statues of one of the Muses, and of Apollo,\nlike the square Herm\u00e6. There are also ruins of a temple of Aphrodite,\nof which nothing remains but the vestibule and three statues of the\ngoddess, one called the Celestial, the second the Common, the third\nhas no title. And at no great distance is an altar of Ares, who had\nalso it is said a temple there originally. There is also a racecourse\nbeyond the temple of Aphrodite, in one direction extending towards the\ntheatre, (and there is a spring of water there which they hold sacred\nto Dionysus,) and in another part of it there was said to be a temple\nof Dionysus, struck with lightning by the god two generations before\nmy time, and there are still a few vestiges of it. But a joint-temple\nto Hercules and Hermes is no longer in existence, except the Altar.\nAnd in this direction there is a hill towards the east, and on it a\ntemple of the Huntress Artemis, the votive offering of Aristodemus,\nand on the right are precincts sacred to the Huntress Artemis. Here\ntoo are a temple and statues of \u00c6sculapius and Hygiea, and as you\ndescend a little there are gods in a square shape called Workers, as\nAthene Ergane and Apollo Agyieus. And Hermes, Hercules, and Ilithyia,\nhave special fame from Homer, for Hermes is the messenger of Zeus and\nconveys the souls of the departed to Hades, and Hercules is famous for\nthe accomplishment of his many Labours, and Ilithyia is represented in\nthe Iliad as presiding over childbirth. There is also another temple\nunder this hill, of \u00c6sculapius as a Boy, the statue of the god is erect\nand about a cubit in height, and there is also an Apollo seated on a\nthrone about six feet high. There are here also stored up some bones\ntoo large to belong to a man, they are said to have belonged to one of\nthe giants, whom Hopladamus called in to aid Rhea, the circumstances\nI shall narrate later on. And near this temple is a well, which\ncontributes its water to the Helisson.\n\n\n\n\nCHAPTER XXXIII.\n\n\nThat Megalopolis, peopled with such zeal on the part of all the\nArcadians and with the best wishes from all Greece, has lost all its\nancient prestige and felicity and is in our day mostly ruins, I nothing\nmarvel at, knowing that the deity ever likes to introduce changes, and\nthat fortune in like manner changes things strong and weak, present\nand past, reducing with a high hand everything in subjection to her.\nWitness Mycen\u00e6, which in the days of the war against Ilium was the\nleading power in Greece, and Nineveh the seat of the Assyrian empire,\nand Thebes in B\u0153otia, which was once reckoned worthy to be at the\nhead of Greece: the two former are in ruins and without inhabitants,\nwhile the name of Thebes has come down to a citadel only and a few\ninhabitants. And of the cities which were excessively wealthy of old,\nas Thebes in Egypt, and Orchomenus belonging to the Miny\u00e6, and Delos\nthe emporium of all Greece, the two former are hardly as wealthy as a\nman moderately well off, while Delos is actually without a population\nat all, if you do not reckon the Athenians who come to guard the\ntemple. And of Babylon nothing remains but the temple of Bel and the\nwalls, though it was the greatest city once that the sun shone upon, as\nnothing but its walls remain to Tiryns in Argolis. All these the deity\nhas reduced to nothing. Whereas Alexandria in Egypt and Seleucia on\nthe Orontes, that were built only yesterday, have attained to such a\nsize and felicity, that fortune seems to lavish her favours upon them.\nFortune also exhibits her power more mightily and wonderfully than in\nthe good or bad fortune of cities in the following cases. No long sail\nfrom Lemnos is the island Chryse, in which they say Philoctetes met\nwith his bite from the watersnake. This island was entirely submerged\nby the waves, so that it went to the bottom of the sea. And another\nisland called Hiera, which did not then exist, has been formed by the\naction of the sea. So fleeting and unstable are human affairs!\n\n\n\n\nCHAPTER XXXIV.\n\n\nAs you go from Megalopolis to Messene, you will come in about 7 stades\nto a temple of some goddesses on the left of the high road. They\ncall both goddesses and place Mani\u00e6, which is I fancy a title of the\nEumenides, for they say Orestes was driven mad here after the murder\nof his mother. And not far from the temple is a small mound, with a\nstone finger upon it, the mound is called Finger\u2019s tomb, because here\nthey say Orestes in his madness gnawed off one of his fingers. And\nthere is another place contiguous called Ace, because there Orestes\nwas healed of his madness: there too is a temple to the Eumenides.\nThese goddesses, they say, when they wanted to drive Orestes mad,\nappeared black to him, and when he had gnawed off his finger then they\nappeared white, and this sight made him sane, and he turned away their\nwrath by offering to them expiations, and he sacrificed to these white\ngoddesses; they usually sacrifice to them and the Graces together. And\nnear the place Ace is a temple called Shearing-place, because Orestes\ncut off his hair inside it. And the Antiquarians of the Peloponnese say\nthat this pursuit of Orestes by the Furies of his mother Clyt\u00e6mnestra\nhappened prior to the trial before the Areopagus, when his accuser was\nnot Tyndareus, for he was no longer alive, but Perilaus the cousin of\nClyt\u00e6mnestra, who asked for vengeance for the murder of his kinswoman.\nPerilaus was the son of Icarius, who afterwards had daughters born to\nhim.\n\nFrom Mani\u00e6 to the Alpheus is about 15 stades, to the place where the\nriver Gatheatas flows into the Alpheus, as earlier still the river\nCarnion falls into the Gatheatas. The sources of the Carnion are at\n\u00c6gytis below the temple of Apollo Cereates; and the Gatheatas has its\nrise at Gathe\u00e6 in the Cromitic district, which is about 40 stades\nfrom the Alpheus, and in it the ruins can still be traced of the\ntown of Cromi. From Cromi it is about 20 stades to Nymphas, which\nis well watered and full of trees. And from Nymphas it is about 20\nstades to Herm\u00e6um, the boundary between the districts of Messenia and\nMegalopolis, where there is a Hermes on a pillar.\n\n\n\n\nCHAPTER XXXV.\n\n\nThis road leads to Messene, but another leads from Megalopolis to\nCarnasium in Messenia, where the Alpheus has its rise, at the place\nwhere the Malus and the Scyrus mingle their waters with it in one\nstream. If you keep the Malus on the right for about thirty stades and\nthen cross it, you will mount on higher ground till you come to the\nplace called Ph\u00e6dria, which is about 15 stades from the village called\nHerm\u00e6um, near the temple of Desp\u0153na. Herm\u00e6um is the boundary between\nthe districts of Messenia and Megalopolis, and there are statues not\nvery large of Desp\u0153na and Demeter, Hermes and Hercules: and I think the\nwooden statue of Hercules made by D\u00e6dalus on the borders of Messenia\nand Arcadia once stood here.\n\nThe road to Laced\u00e6mon from Megalopolis is 30 stades to the Alpheus, and\nthen along the riverside till you come to one of its tributaries the\nThius, which you leave on the left and arrive at Phal\u00e6si\u00e6, about 40\nstades from the Alpheus. Phal\u00e6si\u00e6 is about 20 stades from the temple of\nHermes at Belemina. The Arcadians say that Belemina originally belonged\nto them, and that the Laced\u00e6monians robbed them of it. But their\naccount is not probable on other grounds, nor is at all likely that\nthe Thebans would have allowed the Arcadians to be stripped of their\nterritory in this quarter, could they with justice have righted them.\n\nFrom Megalopolis are also roads to the interior of Arcadia, as to\nMethydrium 170 stades from Megalopolis, and 13 stades further to the\nplace called Scias, where are ruins of a temple to Sciadian Artemis,\nerected tradition says by Aristodemus the tyrant. And 10 stades\nfurther there are the ruins of a place called Charisi\u00e6, and another\n10 stades further is Tricoloni, which was formerly a town; and there\nis still on the hill a temple and square statue of Poseidon, and a\ngrove of trees round the temple. Tricoloni was founded by the sons of\nLycaon, and Z\u0153tia about 15 stades from Tricoloni, (not in a direct\nline but a little to the left); was founded they say by Z\u0153teus the\nson of Tricolonus. And Paroreus, the younger son of Tricolonus,\nfounded Paroria, which is about 10 stades from Z\u0153tia. Both are without\ninhabitants now, but at Z\u0153tia there are temples of Demeter and Artemis.\nAnd there are other towns in ruins, as Thyr\u00e6um 15 stades from Paroria,\nand Hypsus on a hill of the same name above the plain. Between Thyr\u00e6um\nand Hypsus all the country is hilly and abounds with wild beasts. I\nhave previously shewn that Thyr\u00e6us and Hypsus were sons of Lycaon.\n\nOn the right of Tricoloni is a steep road to a spring called Wells,\nas you descend about 30 stades you come to the tomb of Callisto, a\nhigh mound of earth, with many trees growing wild, and some planted.\nAnd on the top of this mound is a temple of Artemis called The Most\nBeautiful, and I think when Pamphus in his verses called Artemis The\nMost Beautiful he first learnt this epithet from the Arcadians. And\ntwenty-five stades further, 100 from Tricolonus in the direction of the\nHelisson, on the high road to Methydrium, (which is the only town left\nto Tricoloni), is a place called Anemosa and the mountain Phalanthum,\non which are ruins of a town of the same name, founded they say by\nPhalanthus, the son of Agelaus, and grandson of Stymphelus. Above it\nis a plain called Polus, and next to it is Sch\u0153nus, so called from the\nB\u0153otian Sch\u0153neus. And if Sch\u0153neus was a stranger in Arcadia, Atalanta\u2019s\nCourse near Sch\u0153nus may have taken its name from his daughter. And next\nis a place called I think * * *, and all agree that this is Arcadian\nsoil.\n\n\n\n\nCHAPTER XXXVI.\n\n\nNothing now remains to be mentioned but Methydrium, which is 137 stades\nfrom Tricoloni. It was called Methydrium, because the high hill on\nwhich Orchomenus built the town was between the rivers Mal\u0153tas and\nMylaon, and, before it was included in Megalopolis, inhabitants of\nMethydrium were victors at Olympia. There is at Methydrium a temple\nof Poseidon Hippius near the river Mylaon. And the mountain called\nThaumasium lies above the river Mal\u0153tas, and the people of Methydrium\nwish it to be believed that Rhea when she was pregnant with Zeus came\nto this mountain, and got the protection of Hoplodamus and the other\nGiants with him, in case Cronos should attack her. They admit that\nRhea bore Zeus on part of Mt Lyc\u00e6eus, but they say that the cheating\nof Cronos and the offering him a stone instead of the child, (a legend\nuniversal amongst the Greeks), took place here. And on the top of the\nmountain is Rhea\u2019s Cave, and into it only women sacred to the goddess\nmay enter, nobody else.\n\nAbout 30 stades from Methydrium is the well Nymphasia, and about\n30 stades from Nymphasia is the joint boundary for the districts of\nMegalopolis Orchomenus and Caphya.\n\nFrom Megalopolis, through what are called the gates to the marsh, is a\nway to M\u00e6nalus by the river Helisson. And on the left of the road is a\ntemple of the Good God. And if the gods are the givers of good things\nto mortals, and Zeus is the chief of the gods, one would follow the\ntradition and conjecture that this is a title of Zeus. A little further\nis a mound of earth, the tomb of Aristodemus, who though a tyrant\nwas not robbed of the title of Good, and a temple of Athene called\nInventive, because she is a goddess who invents various contrivances.\nAnd on the right of the road is an enclosure sacred to the North Wind,\nto whom the people of Megalopolis sacrifice annually, and they hold no\ngod in higher honour than Boreas, as he was their preserver from Agis\nand the Laced\u00e6monians.[38] And next is the tomb of \u0152cles the father\nof Amphiaraus, if indeed death seized him in Arcadia, and not when he\nwas associated with Hercules in the expedition against Laomedon. Next\nto it is a temple and grove of Demeter called Demeter of the Marsh,\nfive stades from the city, into which none but women may enter. And\nthirty stades further is the place called Paliscius. About 20 stades\nfrom Paliscius, leaving on the left the river Elaphus which is only a\nwinter torrent, are the ruins of Per\u00e6thes and a temple of Pan. And if\nyou cross the winter-torrent, about 15 stades from the river is a plain\ncalled M\u00e6nalium, and after having traversed this you come to a mountain\nof the same name. At the bottom of this mountain are traces of the\ntown of Lycoa, and a temple and brazen statue of Artemis of Lycoa. And\nin the southern part of the mountain is the town of Sumetia. In this\nmountain are also the so-called Three Roads, whence the Mantineans,\naccording to the bidding of the oracle at Delphi, removed the remains\nof Arcas the son of Callisto. There are also ruins of M\u00e6nalus, and\ntraces of a temple of Athene, and a course for athletical contests,\nand another for horseraces. And the mountain M\u00e6nalium they consider\nsacred to Pan, insomuch that those who live near it say that they hear\nPan making music with his pipes. Between the temple of Desp\u0153na and\nMegalopolis it is 40 stades, half of the road by the Alpheus, and when\nyou have crossed it about 2 stades further are the ruins of Macaria,\nand seven stades further are the ruins of Dasea, and it is as many more\nfrom Dasea to the hill of Acacesius. Underneath this hill is the town\nof Acacesium, and there is a statue of Hermes (made of the stone of the\nhill) on the hill to this day, and they say Hermes was brought up there\nas a boy, and there is a tradition among the Arcadians that Acacus the\nson of Lycaon was his nurse. The Thebans have a different legend, and\nthe people of Tanagra again have a different one to the Theban one.\n\n[38] See ch. 27.\n\n\n\n\nCHAPTER XXXVII.\n\n\nFrom Acacesium it is four stades to the temple of Desp\u0153na. There was\nfirst there a temple of Artemis the Leader, and a brazen statue of the\ngoddess with torches, about 6 feet high I conjecture. From thence there\nis an entrance to the sacred enclosure of Desp\u0153na. As you approach the\ntemple there is a portico on the right, and on the wall figures in\nwhite stone, the Fates and Zeus as Master of the Fates, and Hercules\nrobbing Apollo of his tripod. All that I could discover about them I\nwill relate, when in my account of Phocis I come to Delphi. And in\nthe portico near the temple of Desp\u0153na, between the figures I have\nmentioned, is a tablet painted with representations of the mysteries.\nOn a third figure are some Nymphs and Pans, and on a fourth Polybius\nthe son of Lycortas. And the inscription on him is that Greece would\nnot have been ruined at all had it taken his advice in all things, and\nwhen it made mistakes he alone could have retrieved them. And in front\nof the temple is an altar to Demeter and another to Desp\u0153na, and next\none to the Great Mother. And the statues of the Goddesses Desp\u0153na and\nDemeter, and the throne on which they sit, and the footstool under\ntheir feet, are all of one piece of stone: and neither about the dress\nnor on the throne is any portion of another stone dove-tailed in, but\neverything is one block of stone. This stone was not fetched from a\ndistance, they say, but, in consequence of a vision in a dream, found\nand dug up in the temple precincts. And the size of each of the statues\nis about the size of the statue at Athens of the Mother. They are by\nDamophon. Demeter has a torch in her right hand, and has laid her left\nhand upon Desp\u0153na: and Desp\u0153na has her sceptre, and on her knees what\nis called a cist, which she has her right hand upon. And on one side of\nthe throne stands Artemis by Demeter, clad in the skin of a deer and\nwith her quiver on her shoulders, in one hand she holds a lamp, and in\nthe other two dragons. And at her feet lies a dog, such as are used\nfor hunting. And on the other side of the throne near Desp\u0153na stands\nAnytus in armour: they say Desp\u0153na was brought up near the temple\nby him. He was one of the Titans. Homer first introduced the Titans\ninto poetry, as gods in what is called Tartarus, in the lines about\nthe oath of Hera.[39] And Onomacritus borrowed the name of the Titans\nfrom Homer when he wrote his poem about the orgies of Dionysus, and\nrepresented the Titans as contributing to the sufferings of Dionysus.\nSuch is the Arcadian tradition about Anytus. It was \u00c6schylus the son\nof Euphorion that taught the Greeks the Egyptian legend, that Artemis\nwas the daughter of Demeter and not of Leto. As to the Curetes, for\nthey too are carved under the statues, and the Corybantes, a different\nrace from the Curetes who are carved on the base, though I know all\nabout them I purposely pass it by. And the Arcadians bring into the\ntemple all wood except that of the pomegranate. On the right hand as\nyou go out of the temple is a mirror fixed to the wall: if any one\nlooks into this mirror, he will see himself very obscurely or not at\nall, but the statues of the goddesses and the throne he will see quite\nclearly. And by the temple of Desp\u0153na as you ascend a little to the\nright is the Hall, where the Arcadians perform her Mystic rites, and\nsacrifice to her victims in abundance. Each sacrifices what animal\nhe has got: nor do they cut the throats of the victims as in other\nsacrifices, but each cuts off whatever limb of the victim he lights on.\nThe Arcadians worship Desp\u0153na more than any of the gods, and say that\nshe was the daughter of Poseidon and Demeter. Her general appellation\nis Desp\u0153na, a name they also give to the Daughter of Zeus and Demeter,\nbut her private name is Persephone, as Homer[40] and still earlier\nPamphus have given it, but that name of Desp\u0153na I feared to write down\nfor the uninitiated. And beyond the Hall is a grove sacred to Desp\u0153na\nsurrounded by a stone wall: in the grove are several kinds of trees, as\nolives and oak from one root, which is something above the gardener\u2019s\nart. And beyond the grove are altars of Poseidon Hippius as the father\nof Desp\u0153na, and of several other of the gods. And the inscription on\nthe last altar is that it is common to all the gods.\n\nFrom thence you ascend by a staircase to the temple of Pan, which has a\nportico and a not very large statue. To Pan as to all the most powerful\ngods belongs the property of answering prayer and of punishing the\nwicked. In his temple a never ceasing fire burns. It is said that in\nancient times Pan gave oracular responses, and that his interpreter was\nthe Nymph Erato, who married Arcas the son of Callisto. They also quote\nsome of Erato\u2019s lines, which I have myself perused. There too is an\naltar to Ares, and two statues of Aphrodite in a temple, one of white\nmarble, the more ancient one of wood. There are also wooden statues of\nApollo and Athene, Athene has also a temple.\n\n[39] Iliad, xiv. 277-279.\n\n[40] _e.g._ Odyssey, x. 491, 494, 509.\n\n\n\n\nCHAPTER XXXVIII.\n\n\nAnd a little higher up is the circuit of the walls of Lycosura, which\ncontains a few inhabitants. It is the oldest of the towns of the earth\neither on the mainland or in islands, and the first the sun saw, and\nall mankind made it their model for building towns.\n\nAnd on the left of the temple of Desp\u0153na is Mount Lyc\u00e6us, which some\nof the Arcadians call Olympus and others the Sacred Hill. They say\nZeus was reared on this mountain: and there is a spot on it called\nCretea on the left of the grove of Parrhasian Apollo, and the Arcadians\nmaintain that this was the Crete where Zeus was reared, and not the\nisland of Crete as the Cretans hold. And the names of the Nymphs, by\nwhom they say Zeus was brought up, were (they say) Thisoa and Neda and\nHagno. Thisoa gave her name to a town in Parrhasia, and in my time\nthere is a village called Thisoa in the district of Megalopolis, and\nNeda gave her name to the river Neda, and Hagno gave her name to the\nspring on Mount Lyc\u00e6us, which like the river Ister has generally as\nmuch water in summer as in winter. But should a drought prevail for any\nlength of time, so as to be injurious to the fruits of the earth and to\ntrees, then the priest of Lyc\u00e6an Zeus prays to the water and performs\nthe wonted sacrifice, and lowers a branch of oak into the spring just\non the surface, and when the water is stirred up a steam rises like\na mist, and after a little interval the mist becomes a cloud, and\ncollecting other clouds soon causes rain to fall upon Arcadia. There\nis also on Mount Lyc\u00e6us a temple of Pan and round it a grove of trees,\nand a Hippodrome in front of it, where in old times they celebrated the\nLyc\u00e6an games. There are also here the bases of some statues, though the\nstatues are no longer there: and an elegiac couplet on one of the bases\nsays it is the statue of Astyanax who was an Arcadian.\n\nMount Lyc\u00e6us among other remarkable things has the following. There\nis an enclosure sacred to Lyc\u00e6an Zeus into which men may not enter,\nand if any one violates this law he will not live more than a year. It\nis also still stated that inside this enclosure men and beasts alike\nhave no shadow, and therefore when any beast flees into this enclosure\nthe hunter cannot follow it up, but remaining outside and looking at\nthe beast sees no shadow falling from it. As long indeed as the Sun\nis in Cancer there is no shadow from trees or living things at Syene\nin Ethiopia, but this sacred enclosure on Mount Lyc\u00e6us is the same in\nreference to shadows during every period of the year.\n\nThere is on the highest ridge of the mountain a mound of earth, the\naltar of Lyc\u00e6an Zeus, from which most of the Peloponnese is visible:\nand in front of this altar there are two pillars facing east, and\nsome golden eagles upon them of very ancient date. On this altar they\nsacrifice to Lyc\u00e6an Zeus secretly: it would not be agreeable to me to\npry too curiously into the rites, let them be as they are and always\nhave been.\n\nOn the eastern part of the mountain is a temple of Parrhasian Apollo,\nalso called Pythian Apollo. During the annual festival of the god they\nsacrifice in the market-place a boar to Apollo the Helper, and after\nthe sacrifice they convey the victim to the temple of Parrhasian Apollo\nwith fluteplaying and solemn procession, and cut off the thighs and\nburn them, and consume the flesh of the victim on the spot. Such is\ntheir annual custom.\n\nAnd on the north side of Mount Lyc\u00e6us is the district of Thisoa: the\nmen who live here hold the Nymph Thisoa in highest honour. Through this\ndistrict several streams flow that fall into the Alpheus, as Mylaon and\nNus and Achelous and Celadus and Naliphus. There are two other rivers\nof the same name but far greater fame than this Achelous in Arcadia,\none that flows through Acarnania and \u00c6tolia till it reaches the islands\nof the Echinades, which Homer has called in the Iliad the king of all\nrivers,[41] the other the Achelous flowing from Mount Sipylus, which\nriver and mountain he has associated with the legend of Niobe.[42] The\nthird Achelous is this one on Mount Lyc\u00e6us.\n\nTo the right of Lycosura are the hills called Nomia, on which is a\ntemple of Pan Nomius on a spot called Melpea, so called they say from\nthe piping of Pan there. The simplest explanation why the hills were\ncalled Nomia is that Pan had his pastures there, but the Arcadians say\nthey were called after a Nymph of that name.\n\n\n\n\nCHAPTER XXXIX.\n\n\nPast Lycosura in a westerly direction flows the river Plataniston,\nwhich everyone must cross who is going to Phigalia, after which an\nascent of 30 stades or a little more takes you to that town. How\nPhigalus was the son of Lycaon, and how he was the original founder of\nthe town, and how in process of time the name of the town got changed\ninto Phialia from Phialus the son of Bucolion, and afterwards got back\nits old name, all this I have entered into already. There are other\ntraditions not worthy of credit, as that Phigalus was an Autochthon\nand not the son of Lycaon, and some say that Phigalia was one of the\nNymphs called Dryads. When the Laced\u00e6monians attacked Arcadia and\ninvaded Phigalia, they defeated the inhabitants in a battle and laid\nsiege to the town, and as the town was nearly taken by storm the\nPhigalians evacuated it, or the Laced\u00e6monians allowed them to leave it\nupon conditions of war. And the capture of Phigalia and the flight of\nthe Phigalians from it took place when Miltiades was chief magistrate\nat Athens, in the 2nd year of the 30th Olympiad, in which Chionis\nthe Laconian was victor for the third time. And it seemed good to\nthose Phigalians who had escaped to go to Delphi, and inquire of the\ngod as to their return. And the Pythian Priestess told them that if\nthey tried by themselves to return to Phigalia she foresaw no hope of\ntheir return, but if they took a hundred picked men from Oresthasium,\nand they were slain in battle, the Phigalians would get their return\nthrough them. And when the people of Oresthasium heard of the oracular\nmessage given to the Phigalians, they vied with one another in zeal who\nshould be one of the 100 picked men, and participate in the expedition\nto Phigalia. And they engaged with the Laced\u00e6monian garrison and\nfulfilled the oracle completely: for they all died fighting bravely,\nand drove out the Spartans, and put it in the power of the Phigalians\nto recover their native town. Phigalia lies on a hill which is mostly\nprecipitous, and its walls are built on the rocks, but as you go up to\nthe town there is a gentle and easy ascent. And there is a temple of\nArtemis the Preserver, and her statue in stone in an erect position.\nFrom this temple they usually conduct the processions. And in the\ngymnasium there is a statue of Hermes with a cloak on, which does not\ncease at his feet but covers the whole square figure. There is also a\ntemple of Dionysus called Acratophorus by the people of the place, the\nlower parts of the statue are not visible being covered by leaves of\nlaurel and ivy. And all the statue that can be seen is coloured with\nvermilion so as to look very gay. The Iberes find this vermilion with\ntheir gold.\n\n[41] Iliad, xxi. 194-197.\n\n[42] Iliad, xxiv. 615-617.\n\n\n\n\nCHAPTER XL.\n\n\nThe people of Phigalia have also in their market-place the statue of\nArrhachion the pancratiast, an antique one in all other respects and\nnot least so in its shape. The feet are not very wide apart, and the\nhands are by the side near the buttocks. The statue is of stone, and\nthey say there was an inscription on it, which time has obliterated.\nThis Arrhachion had two victories at Olympia in the two Olympiads\nbefore the 54th, through the equity of the umpires and his own merit.\nFor when he contended for the prize of wild olive with the only one\nof his antagonists that remained, his opponent got hold of him first\nand with his feet hugged him, and at the same time grappled his\nneck tightly with his arms. And Arrhachion broke the finger of his\nantagonist, and gave up the ghost being throttled, and his antagonist\nalso, though he had throttled Arrhachion, fainted away from the pain\nhis finger gave him. And the people of Elis crowned the dead body of\nArrhachion and proclaimed him victor. I know the Argives did the same\nin the case of Creugas the boxer of Epidamnus, for though he was dead\nthey gave him the crown at Nemea, because his opponent Damoxenus the\nSyracusan violated their mutual agreements. For as they were boxing\nevening came on, and they agreed in the hearing of all the audience\nthat they should strike one another once in turn. Boxers did not at\nthis time wear the cestus loaded with iron, but they wore leather\nthongs, (which they fastened under the hollow of the hand that the\nfingers might be left uncovered), made of ox hides and thin and deftly\nwoven together after an old fashion. Then Creugas delivered the first\nblow on Damoxenus\u2019 head, and Damoxenus bade Creugas hold back his hand,\nand as he did so struck him under the ribs with his fingers straight\nout, and such was the hardness of his nails and the violence of the\nblow that his hand pierced his side, seized his bowels and dragged\nand tore them out. Creugas immediately expired. And the Argives drove\nDamoxenus off the course because he had violated the conditions, and\ninstead of one blow had given several to his antagonist. To Creugas\nthough dead they assigned the victory, and erected to him a statue in\nArgos, which is now in the temple of Lycian Apollo.\n\n\n\n\nCHAPTER XLI.\n\n\nThe Phigalians have also in their market-place a mortuary chapel to the\n100 picked men from Oresthasium, and annually offer funeral sacrifices\nto them as to heroes. And the river called Lymax which falls into\nthe Neda flows by Phigalia. It got its name Lymax they say from the\npurifications of Rhea. For when after giving birth to Zeus the Nymphs\npurified her after travail, they threw into this river the afterbirth,\nwhich the ancients called Lymata. Homer bears me out when he says that\nthe Greeks purifying themselves to get rid of the pestilence threw\nthe purifications into the sea.[43] The Neda rises on the mountain\nCerausius, which is a part of Mount Lyc\u00e6us. And where the Neda is\nnearest to Phigalia, there the lads of the town shear off their hair to\nthe river. And near the sea it is navigable for small craft. Of all the\nrivers that we know of the M\u00e6ander is most winding having most curves\nand sinuosities. And next for winding would come the Neda. About 12\nstades from Phigalia are hot baths, and the Lymax flows into the Neda\nnot far from that place. And where they join their streams is a temple\nof Eurynome, holy from remote antiquity, and difficult of access from\nthe roughness of the ground. Round it grow many cypresses close to\none another. Eurynome the Phigalian people believe to be a title of\nArtemis, but their Antiquarians say that Eurynome was the daughter of\nOceanus, and is mentioned by Homer in the Iliad as having joined Thetis\nin receiving Heph\u00e6stus.[44] And on the same day annually they open the\ntemple of Eurynome: for at all other times they keep it shut. And on\nthat day they have both public and private sacrifices to her. I was not\nin time for the festival, nor did I see the statue of Eurynome. But I\nheard from the Phigalians that the statue has gold chains round it, and\nthat it is a woman down to the waist and a fish below. To the daughter\nof Oceanus who dwelt with Thetis in the depths of the sea these fish\nextremities would be suitable: but I do not see any logical connection\nbetween Artemis and a figure of this kind.\n\nPhigalia is surrounded by mountains, on the left by Cotilius, on the\nright by the projecting mountain Elaion. Cotilius is about 40 stades\nfrom Phigalia, and on it is a place called Bass\u00e6, and a temple of\nApollo the Helper, the roof of which is of stone. This temple would\nstand first of all the temples in the Peloponnese, except that at\nTegea, for the beauty of the stone and neatness of the structure. And\nApollo got his title of Helper in reference to a pestilence, as among\nthe Athenians he got the title of Averter of Ill because he turned away\nfrom them some pestilence. He helped the Phigalians about the time\nof the Peloponnesian war, as both titles of Apollo shew plainly, and\nIctinus the builder of the temple at Phigalia was a contemporary of\nPericles, and the architect of what is called the Parthenon at Athens.\nI have already mentioned the statue of Apollo in the market-place at\nMegalopolis.\n\nAnd there is a spring of water on Mount Cotilius, from which somebody\nhas written that the river Lymax takes its rise, but he can neither\nhave seen the spring himself, nor had his account from any one who\nhad seen it. I have done both: and the water of the spring on Mount\nCotilius does not travel very far, but in a short time gets lost in the\nground altogether. Not that it occurred to me to inquire in what part\nof Arcadia the river Lymax rises. Above the temple of Apollo the Helper\nis a place called Cotilum, where there is a temple of Aphrodite lacking\na roof, as also a statue of the goddess.\n\n[43] Iliad, i. 314.\n\n[44] Iliad, xviii. 398, 399, 405.\n\n\n\n\nCHAPTER XLII.\n\n\nThe other mountain, Elaion, is about 30 stades from Phigalia, and\nthere is a cave there sacred to Black Demeter. All the traditions\nthat the people of Thelpusa tell about the amour of Poseidon with\nDemeter are also believed by the people of Phigalia. But the latter\ndiffer in one point: they say Demeter gave birth not to a foal but to\nher that the Arcadians call Desp\u0153na. And after this they say, partly\nfrom indignation with Poseidon, partly from sorrow at the rape of\nProserpine, she dressed in black, and went to this cave and nobody\nknew of her whereabouts for a long time. But when all the fruits of\nthe earth were blighted, and mankind was perishing from famine, and\nnone of the gods knew where Demeter had hidden herself but Pan, who\ntraversed all Arcadia, hunting in various parts of the mountains, and\nhad seen Demeter dressed as I have described on Mount Elaion, then\nZeus learning all about this from Pan sent the Fates to Demeter, and\nshe was persuaded by them to lay aside her anger, and to wean herself\nfrom her grief. And in consequence of her abode there, the Phigalians\nsay that they considered this cave as sacred to Demeter, and put in it\na wooden statue of the goddess, fashioned as follows. The goddess is\nseated on a rock, like a woman in all respects but her head, which is\nthat of a mare with a mare\u2019s mane, and figures of dragons and other\nmonsters about her head, and she has on a tunic which reaches to the\nbottom of her feet. In one hand she has a dolphin, in the other a dove.\nWhy they delineated the goddess thus is clear to everybody not without\nunderstanding who remembers the legend. And they call her Black Demeter\nbecause her dress is black. They do not record who this statue was by\nor how it caught fire. But when the old one was burnt the Phigalians\ndid not offer another to the goddess, but neglected her festivals\nand sacrifices, till a dearth came over the land, and when they went\nto consult the oracle the Pythian Priestess gave them the following\nresponse:\n\n\u201cArcadians, acorn-eating Azanes who inhabit Phigalia, go to the secret\ncave of the horse-bearing Demeter, and inquire for alleviation from\nthis bitter famine, you that were twice Nomads living alone, living\nalone feeding upon roots. Demeter taught you something else besides\npasture, she introduced among you the cultivation of corn, though you\nhave deprived her of her ancient honours and prerogatives. But you\nshall eat one another and dine off your children speedily, if you do\nnot propitiate her wrath by public libations, and pay divine honours to\nthe recess in the cave.\u201d\n\nWhen the Phigalians heard this oracular response, they honoured Demeter\nmore than before, and got Onatas of \u00c6gina, the son of Mico, for a great\nsum of money to make them a statue of the goddess. This Onatas made a\nbrazen statue of Apollo for the people of Pergamus, most wonderful both\nfor its size and artistic merit. And he having discovered a painting\nor copy of the ancient statue, but perhaps chiefly, so the story goes,\nfrom a dream he had, made a brazen statue of Demeter for the people\nof Phigalia, a generation after the Persian invasion of Greece. Here\nis the proof of the correctness of my date. When Xerxes crossed into\nEurope Gelon the son of Dinomenes was ruler of Syracuse and the rest\nof Sicily, and after his death the kingdom devolved upon his brother\nHiero, and as Hiero died before he could give to Olympian Zeus the\nofferings he had vowed for the victories of his horses, Dinomenes his\nson gave them instead. Now Onatas made these, as the inscriptions at\nOlympia over the votive offering show.\n\n\u201cHiero having been formerly victor in your august contests, Olympian\nZeus, once in the fourhorse chariot, and twice with a single horse,\nbestows on you these gifts: his son Dinomenes offers them in memory of\nhis Syracusan father.\u201d\n\nAnd the other inscription is as follows,\n\n \u201cOnatas the son of Mico made me, a native of \u00c6gina.\u201d Onatas was\n therefore a contemporary of the Athenian Hegias and the Argive\n Ageladas.\n\nI went to Phigalia chiefly to see this Demeter, and I sacrificed to\nthe goddess in the way the people of the country do, no victim but\nthe fruit of the vine and other trees, and honeycombs, and wool in an\nunworked state with all its grease still on it, and these they lay on\nthe altar built in front of the cave, and pour oil over all. This\nsacrifice is held every year at Phigalia both publicly and privately.\nA priestess conducts the ritual, and with her the youngest of the\nthree citizens who are called Sacrificing Priests. Round the cave is\na grove of oak trees, and warm water bubbles up from a spring. The\nstatue made by Onatas was not there in my time, nor did most people at\nPhigalia know that it had ever existed, but the oldest of those I met\nwith informed me that 3 generations before his time some stones from\nthe roof fell on to it, and that it was crushed by them and altogether\nsmashed up, and we can see plainly even now traces in the roof where\nthe stones fell in.\n\n\n\n\nCHAPTER XLIII.\n\n\nPallantium next demands my attention, both to describe what is worthy\nof record in it, and to show why the elder Antonine made it a town\ninstead of a village, and also free and exempt from taxation. They say\nthat Evander was the best of the Arcadians both in council and war,\nand that he was the son of Hermes by a Nymph the daughter of Lado, and\nthat he was sent with a force of Arcadians from Pallantium to form a\ncolony, which he founded near the river Tiber. And part of what is now\nRome was inhabited by Evander and the Arcadians who accompanied him,\nand was called Pallantium in remembrance of the town in Arcadia. And\nin process of time it changed its name into Palatium. It was for these\nreasons that Pallantium received its privileges from the Roman Emperor.\nThis Antonine, who bestowed such favours on Pallantium, imposed no war\non the Romans willingly, but when the Mauri, (the most important tribe\nof independent Libyans, who were Nomads and much more formidable than\nthe Scythians, as they did not travel in waggons but they and their\nwives rode on horseback,) commenced a war with Rome, he drove them\nout of all their territory into the most remote parts, and compelled\nthem to retire from Libya to Mount Atlas and to the neighbourhood of\nMount Atlas. He also took away from the Brigantes in Britain most of\ntheir territory, because they had attacked the Genunii who were Roman\nsubjects. And when Cos and Rhodes cities of the Lycians and Carians\nwere destroyed by a violent earthquake, the Emperor Antonine restored\nthem by large expenditure of money and by his zeal in re-peopling them.\nAs to the grants of money which he made to the Greeks and barbarians\nwho stood in need of them, and his magnificent works in Greece and\nIonia and Carthage and Syria, all this has been minutely described\nby others. This Emperor left another token of his liberality. Those\nsubject nations who had the privilege of being Roman citizens, but\nwhose sons were reckoned as Greeks, had the option by law of leaving\ntheir money to those who were no relations, or letting it swell the\nwealth of the Emperor. But Antonine allowed them to leave their\nproperty to their sons, preferring to exhibit philanthropy rather than\nto maintain a law which brought in money to the revenue. This Emperor\nthe Romans called Pius from the honour he paid to the gods. I think\nhe might also justly have borne the title of the elder Cyrus, Father\nof mankind. He was succeeded by his son Antonine, who fought against\nthe Germans, the most numerous and warlike barbarians in Europe, and\nsubdued the Sauromat\u00e6 who had commenced an iniquitous war.\n\n\n\n\nCHAPTER XLIV.\n\n\nTo return to our account of Arcadia, there is a road from Megalopolis\nto Pallantium and Tegea, leading to what is called the Mound. On this\nroad is a suburb of Megalopolis, called Ladocea from Ladocus the son\nof Echemus. And next comes H\u00e6moni\u00e6, which in ancient times was a town\nfounded by H\u00e6mon the son of Lycaon, and is still called H\u00e6moni\u00e6. And\nnext it on the right are the ruins of Oresthasium, and the pillars of\na temple to Artemis surnamed the Priestess. And on the direct road\nfrom H\u00e6moni\u00e6 is the place called Aphrodisium, and next to it Athen\u00e6um,\non the left of which is a temple of Athene and stone statue of the\ngoddess. About 20 stades from Athen\u00e6um are the ruins of Asea, and the\nhill which was formerly the citadel has still remains of walls. And\nabout 5 stades from Asea is the Alpheus a little away from the road,\nand near the road is the source of the Eurotas. And near the source of\nthe Alpheus is a temple of the Mother of the Gods without a roof, and\ntwo lions in stone. And the Eurotas joins the Alpheus, and for about\n20 stades they flow together in a united stream, till they are lost\nin a cavity and come up again, the Eurotas in Laconia, the Alpheus\nat Peg\u00e6 in Megalopolis. There is also a road from Asea leading up to\nMount Boreum, on the top of which are traces of a temple. The tradition\nis that Odysseus on his return from Ilium built it to Poseidon and\nPreserver Athene.\n\nWhat is called the Mound is the boundary for the districts of\nMegalopolis Tegea and Pallantium, and as you turn off from it to the\nleft is the plain of Pallantium. In Pallantium there is a temple,\nand a stone statue of Pallas and another of Evander, and a temple to\nProserpine the daughter of Demeter, and at no great distance a statue\nof Polybius. The hill above the town was used of old as the citadel,\nand on the top of it are remains even to our day of a temple of the\ngods called Pure, oaths by whom are still accounted most weighty. They\ndo not know the particular names of these gods, or if they know they\nwill not tell them. But one might conjecture that they were called\nPure, because Pallas did not sacrifice to them in the same way as his\nfather did to Lyc\u00e6an Zeus.\n\nAnd on the right of what is called the Mound is the Manthuric plain on\nthe borders of Tegea, being indeed only 50 stades from Tegea. There is\na small hill on the right of the road called Cresium, on which is the\ntemple of Aphneus. For according to the legend of the people of Tegea\nAres had an intrigue with Aerope, the daughter of Cepheus the son of\nAleus, and she died in childbirth, and the baby still clung to his\nmother though she was dead, and sucked from her breasts a plentiful\nsupply of milk, and as Ares had caused this they called the god\nAphneus, and the boy was called they say Aeropus. And on the road to\nTegea is the well called Leuconius, so called from Leucone, (who they\nsay was a daughter of Aphidas), whose tomb is not far from Tegea.\n\n\n\n\nCHAPTER XLV.\n\n\nThe people of Tegea say that their district got its name in the days of\nTegeates the son of Lycaon, and that the inhabitants were distributed\ninto 8 parishes, Gareat\u00e6, Phylaces, Caryat\u00e6, Corythes, Potachid\u00e6, \u0152at\u00e6,\nManthyres, and Echeuethes, and that in the reign of Aphidas a ninth\nparish was formed, called after him Aphidas. The founder of the town\nin our day was Aleus. The people of Tegea besides the public events\nwhich they had a share in in common with all the Arcadians, as the\nwar against Ilium, and the war with the Persians, and the battle with\nthe Laced\u00e6monians at Dip\u00e6a, had special renown of their own from the\nfollowing circumstances. Anc\u00e6us the son of Lycurgus, though wounded,\nsustained the attack of the Calydonian boar, and Atalanta shot at it\nand was the first to hit it, and for this prowess its head and hide\nwere given her as trophies. And when the Heraclid\u00e6 returned to the\nPeloponnese, Echemus of Tegea, the son of Aeropus, had a combat with\nHyllus and beat him. And the people of Tegea were the first Arcadians\nwho beat the Laced\u00e6monians who fought against them, and took most of\nthem captive.\n\nThe ancient temple at Tegea of Athene Alea was built by Aleus, but\nin after times the people at Tegea built the goddess a great and\nmagnificent temple. For the former one was entirely consumed by fire\nwhich spread all over it, when Diophantus was Archon at Athens, in the\nsecond year of the 96th Olympiad, in which Eupolemus of Elis won the\nprize in the course. The present one far excels all the temples in the\nPeloponnese for beauty and size. The architecture of the first row of\npillars is Doric, that of the second row is Corinthian, and that of the\npillars outside the temple is Ionic. The architect I found on inquiry\nwas Scopas the Parian, who made statues in various parts of old Greece,\nand also in Ionia and Caria. On the gables is represented the hunting\nof the boar of Calydon, on one side of the boar, nearly in the centre\nof the piece, stand Atalanta and Meleager and Theseus and Telamon and\nPeleus and Pollux and Iolaus, the companion of Hercules in most of his\nLabours, and the sons of Thestius, Prothous and Cometes, the brothers\nof Alth\u00e6a: and on the other side of the boar Anc\u00e6us already wounded and\nEpochus supporting him as he drops his weapon, and near him Castor,\nand Amphiaraus the son of \u0152cles, and besides them Hippothous the son\nof Cercyon, the son of Agamedes, the son of Stymphelus, and lastly\nPirithous. On the gables behind is a representation of the single\ncombat between Telephus and Achilles on the plain of Caicus.\n\n\n\n\nCHAPTER XLVI.\n\n\nAnd the ancient statue of Athene Alea, and together with it the tusks\nof the Calydonian boar, were carried away by the Emperor Augustus,\nafter his victory over Antony and his allies, among whom were all the\nArcadians but the Mantineans. Augustus does not seem to have commenced\nthe practice of carrying off votive offerings and statues of the gods\nfrom conquered nations, but to have merely followed a long-established\ncustom. For after the capture of Ilium, when the Greeks divided the\nspoil, the statue of Household Zeus was given to Sthenelus the son of\nCapaneus: and many years afterwards, when the Dorians had migrated\nto Sicily, Antiphemus, the founder of Gela, sacked Omphace a town of\nthe Sicani, and carried from thence to Gela a statue made by D\u00e6dalus.\nAnd we know that Xerxes the son of Darius, the king of the Persians,\nbesides what he carried off from Athens, took from Brauron a statue of\nBrauronian Artemis, and moreover charged the Milesians with cowardice\nin the sea-fight against the Athenians at Salamis, and took from them\nthe brazen Apollo at Branchid\u00e6, which a long time afterwards Seleucus\nsent back to the Milesians. And the statues taken from the Argives at\nTiryns are now, one in the temple of Hera, the other in the temple of\nApollo at Elis. And the people of Cyzicus having forced the people\nof Proconnesus to settle with them took from them a statue of the\nDindymene Mother. The statue generally was of gold, but the head\ninstead of ivory was made with the teeth of Hippopotamuses. So the\nEmperor Augustus merely followed a long established custom usual both\namong Greeks and barbarians. And you may see the statue of Athene Alea\nin the Forum at Rome built by Augustus. It is throughout of ivory\nand the workmanship of End\u0153us. Those who busy themselves about such\ncuriosities say that one of the tusks of the boar was broken off, and\nthe remaining one was suspended as a votive offering in C\u00e6sar\u2019s gardens\nin the temple of Dionysus. It is about 2\u00bd feet long.\n\n\n\n\nCHAPTER XLVII.\n\n\nAnd the statue now at Tegea of Athene, called Hippia by the Manthurii,\nbecause (according to their tradition) in the fight between the gods\nand the giants the goddess drove the chariot of Enceladus, though among\nthe other Greeks and Peloponnesians the title Alea has prevailed, was\ntaken from the Manthurii. On one side of the statue of Athene stands\n\u00c6sculapius, on the other Hygiea in Pentelican marble, both by the\nParian Scopas. And the most notable votive offerings in the temple are\nthe hide of the Calydonian boar, which is rotten with lapse of time\nand nearly devoid of hair, and some fetters hung up partly destroyed\nby rust, which the captives of the Laced\u00e6monians wore when they dug in\nthe district of Tegea. And there is the bed of Athene, and an effigy\nof Auge to imitate a painting, and the armour of Marpessa, called the\nWidow, a woman of Tegea, of whom I shall speak hereafter. She was a\npriestess of Athene when a girl, how long I do not know but not after\nshe grew to womanhood. And the altar they say was made for the goddess\nby Melampus the son of Amythaon: and on the altar are representations\nof Rhea and the Nymph \u0152noe with Zeus still a babe, and on each side\n4 Nymphs, on the one side Glauce and Neda and Thisoa and Anthracia,\nand on the other Ida and Hagno and Alcinoe and Phrixa. There are also\nstatues of the Muses and Mnemosyne.\n\nAnd not far from the temple is a mound of earth, constituting a\nrace-course, where they hold games which they call Ale\u00e6a from Athene\nAlea, and Halotia because they took most of the Laced\u00e6monians alive\nin the battle. And there is a spring towards the north of the temple,\nnear which they say Auge was violated by Hercules, though their legend\ndiffers from that of Hecat\u00e6us about her. And about 3 stades from this\nspring is the temple of Hermes called \u00c6pytus.\n\nAt Tegea there is also a temple to Athene Poliatis, which once every\nyear the priest enters. They call it the temple of Protection, and\nsay that it was a boon of Athene to Cepheus, the son of Aleus, that\nTegea should never be captured, and they say that the goddess cut off\none of the locks of Medusa, and gave it him as a protection for the\ncity. They have also the following legend about Artemis Hegemone.\nAristomelidas the ruler at Orchomenus in Arcadia, being enamoured of a\nmaiden of Tegea, got her somehow or other into his power, and committed\nthe charge of her to one Chronius. And she before being conducted to\nthe tyrant slew herself in modesty and fear. And Artemis stirred up\nChronius in a dream against Aristomelidas, and he slew him and fled to\nTegea and built there a temple to Artemis.\n\n\n\n\nCHAPTER XLVIII.\n\n\nIn the market-place, which is in shape very like a brick, is a temple\nof Aphrodite called the Brick Aphrodite, and a stone statue of the\ngoddess. And there are two pillars, on one of which are effigies of\nAntiphanes and Crisus and Tyronidas and Pyrrhias, who are held in\nhonour to this day as legislators for Tegea, and on the other pillar\nIasius, with his left hand on a horse and in his right hand a branch\nof palm. He won they say the horserace at Olympia, when Hercules the\nTheban established the Olympian games. Why a crown of wild olive was\ngiven to the victor at Olympia I have shown in my account of Elis, and\nwhy of laurel at Delphi I shall show hereafter. And at the Isthmian\ngames pine, at the Nemean games parsley, were wont to be the prize, as\nwe know from the cases of Pal\u00e6mon and Archemorus. But most games have\na crown of palm as the prize, and everywhere the palm is put into the\nright hand of the victor. The beginning of this custom was as follows.\nWhen Theseus was returning from Crete he instituted games they say to\nApollo at Delos, and himself crowned the victors with palm. This was\nthey say the origin of the custom, and Homer has mentioned the palm in\nDelos in that part of the Odyssey where Odysseus makes his supplication\nto the daughter of Alcinous.[45]\n\nThere is also a statue of Ares called Gyn\u00e6coth\u0153nas in the market-place\nat Tegea, graven on a pillar. For in the Laconian war, at the first\ninvasion of Charillus the king of the Laced\u00e6monians, the women took up\narms, and lay in ambush under the hill called in our day Phylactris.\nAnd when the armies engaged, and the men on both sides exhibited\nsplendid bravery, then they say the women appeared on the scene, and\ncaused the rout of the Laced\u00e6monians, and Marpessa, called the Widow,\nexcelled all the other women in daring, and among other Spartans\nCharillus was taken prisoner, and was released without ransom, upon\nswearing to the people of Tegea that he would never again lead a\nLaced\u00e6monian army to Tegea, which oath he afterwards violated. And the\nwomen privately sacrificed to Ares independently of the men for the\nvictory, and gave no share of the flesh of the victim to the men. That\nis why Ares was called Gyn\u00e6coth\u0153nas (_i.e._ _Women\u2019s Feast_). There\nis also an altar and square statue of Adult Zeus. Square statues the\nArcadians seem greatly to delight in. There are also here the tombs of\nTegeates the son of Lycaon, and M\u00e6ra the wife of Tegeates, who they say\nwas the daughter of Atlas, and is mentioned by Homer[46] in Odysseus\u2019\naccount to Alcinous of his journey to Hades and the souls he saw there.\nAnd in the market-place at Tegea there is a temple of Ilithyia, and\na statue called Auge on her knees, and the tradition is that Aleus\nordered Nauplius to take his daughter Auge and drown her in the sea,\nand as she was being led there she fell on her knees, and gave birth to\na son on the spot where is now the temple of Ilithyia. This tradition\ndiffers from another one, which states that Auge gave birth to Telephus\nunbeknown to her father, and that he was exposed on Mount Parthenium\nand suckled by a doe, though this last part of the tradition is also\nrecorded by the people of Tegea. And near the temple of Ilithyia is\nan altar to Earth, and close to the altar is a pillar in white stone,\non which is a statue of Polybius the son of Lycortas, and on another\npillar is Elatus one of the sons of Arcas.\n\n[45] Odyssey, vi. 162 _sq._\n\n[46] Odyssey, xi. 326.\n\n\n\n\nCHAPTER XLIX.\n\n\nAnd not far from the market-place is a theatre, and near it are the\nbases of some brazen statues, the statues themselves are no longer\nthere. And an elegiac couplet on one of the bases says that that was\nthe statue of Philop\u0153men. This Philop\u0153men the Greeks hold in the\nhighest honour, both for his sagacity and exploits. As to the lustre\nof his race his father Craugis was second to none of the Arcadians\nof Megalopolis, but he dying when Philop\u0153men was quite a boy his\nguardian was Cleander an exile from Mantinea, who had come to live at\nMegalopolis after the troubles in his native place, and had been on a\nfooting of old friendship with the family of Craugis. And Philop\u0153men\nhad they say among other tutors Megalophanes and Ecdelus: the sons\nof Arcesilaus were pupils they say of Pitan\u00e6us. In size and strength\nhe was inferior to none of the Peloponnesians, but he was far from\ngood-looking. He didn\u2019t care about contending in the games, but he\ncultivated his own piece of ground, and was fond of hunting wild\nbeasts. He read also they say frequently the works of the most famous\nGreek sophists, and books on the art of war, especially such as touched\non strategy. He wished in all things to make Epaminondas his model in\nhis frame of mind and exploits, but was not able in all points to come\nup to this. For Epaminondas was especially mild and had his temper\ncompletely under control, whereas Philop\u0153men was hot-tempered. But\nwhen Cleomenes captured Megalopolis, Philop\u0153men was not dismayed at\nthis unexpected misfortune, but conveyed off safely two-thirds of the\nadults and all the women and children to Messene, as the Messenians\nwere at that time their allies and well-disposed to them. And when\nCleomenes sent a message to these exiles that he was sorry for what\nhe had done, and that the people of Megalopolis might return if they\nsigned a treaty, Philop\u0153men persuaded all the citizens to return only\nwith arms in their hands, and not upon any conditions or treaty. And\nin the battle which took place at Sellasia against Cleomenes and\nthe Laced\u00e6monians, in which the Ach\u00e6ans and Arcadians from all the\ncities took part, and also Antigonus with an army from Macedonia,\nPhilop\u0153men took his place with the cavalry at first, but when he saw\nthat the issue of the battle turned on the behaviour of the infantry\nhe willingly became a footsoldier, and, as he was displaying valour\nworthy of record, one of the enemy pierced through both his thighs,\nand being so impeded he dropt on his knees and was constrained to fall\nforwards, so that by the motion of his feet the spear snapped off. And\nwhen Cleomenes and the Laced\u00e6monians were defeated, and Philop\u0153men\nreturned to the camp, then the doctors cut out of his thighs the\nspearpoint and the spear itself. And Antigonus, hearing and seeing\nhis courage, was anxious to invite him over to Macedonia. But he paid\nlittle heed to Antigonus, and crossed over by ship to Crete, where a\ncivil war was raging, and became a captain of mercenaries. And on his\nreturn to Megalopolis he was at once chosen by the Ach\u00e6ans commander of\ntheir cavalry, and he made them the best cavalry in Greece. And when\nthe Ach\u00e6ans and all their allies fought at the river Larisus against\nthe men of Elis and the \u00c6tolian force that aided the people of Elis\nfrom kinsmanship, Philop\u0153men first slew with his own hands Demophantus\nthe commander of the enemy\u2019s cavalry, and then put to flight all the\ncavalry of the \u00c6tolians and men of Elis.\n\n\n\n\nCHAPTER L.\n\n\nAnd as the Ach\u00e6ans left everything to him and made him everybody,\nhe changed the arms of the infantry, for, whereas before they bore\nshort spears and oblong shields like those in use among the Celts and\nPersians (called _thyrei_ and _gerrha_), he persuaded them to wear\nbreastplates and greaves, and also to use the shields in use in Argolis\nand long spears. And when Machanidas rose to power in Laced\u00e6mon, and\nwar again broke out between the Ach\u00e6ans and the Laced\u00e6monians under\nhim, Philop\u0153men was commander in chief of the Ach\u00e6an force, and in the\nbattle of Mantinea the light-armed Laced\u00e6monians beat the light-armed\ntroops of the Ach\u00e6ans, and Machanidas pressed upon them in their\nflight, but Philop\u0153men forming his infantry into a square routed the\nLaced\u00e6monian hoplites, and fell in with Machanidas as he was returning\nfrom the pursuit and slew him. Thus the Laced\u00e6monians, though they lost\nthe battle, were more fortunate from their reverse than one would have\nanticipated, for they were freed from their tyrant. And not long after,\nwhen the Argives were celebrating the Nemean games, Philop\u0153men happened\nto be present at the contest of the harpers: and Pylades a native of\nMegalopolis (one of the most noted harpers of the day who had carried\noff the victory at the Pythian games), at that moment striking up the\ntune of the Milesian Timotheus called Pers\u00e6, and commencing at the words\n\n    \u201cWinning for Hellas the noble grace of freedom,\u201d\n\nall the Greeks gazed earnestly on Philop\u0153men, and signified by clapping\nthat they referred to him the words of the Ode. A similar tribute\nof respect was I understand paid to Themistocles at Olympia, where\nthe whole theatre rose up on his entrance. Philip indeed, the son of\nDemetrius, the king of the Macedonians, who also poisoned Aratus of\nSicyon, sent men to Megalopolis with orders to kill Philop\u0153men, and\nthough unsuccessful in this he was execrated by all Greece. And the\nThebans who had beaten the Megarians in battle, and had already got\ninside the walls at Megara, through treachery on the part of the\nMegarians, were so alarmed at the arrival of Philop\u0153men to the rescue,\nthat they went home again without effecting their object. And again\nthere rose up at Laced\u00e6mon a tyrant called Nabis, who attacked the\nMessenians first of the Peloponnesians, and as he made his attack by\nnight, when they had no expectation of it, he took all Messene but the\ncitadel, but upon Philop\u0153men\u2019s coming up the next day with an army he\ndeparted from it on conditions of war.\n\nAnd Philop\u0153men, when the time of his command expired, and other Ach\u00e6ans\nwere chosen as commanders, went a second time to Crete and helped\nthe Gortynians who were pressed hard in war. But as the Arcadians\nwere vexed with him for going abroad he returned from Crete, and\nfound the Romans at war with Nabis. And as the Romans had equipped a\nfleet against Nabis, Philop\u0153men in his zeal wished to take part in\nthe contest, but being altogether without experience of the sea, he\nunwittingly embarked on an unseaworthy trireme, so that the Romans\nand their allies remembered the lines of Homer, in his Catalogue\nof the ships, about the ignorance of the Arcadians in maritime\naffairs.[47] And not many days after this naval engagement Philop\u0153men\nand his regiment, taking advantage of a dark night, set the camp of\nthe Laced\u00e6monians at Gythium on fire. Thereupon Nabis intercepted\nPhilop\u0153men and all the Arcadians with him on difficult ground, they\nwere very brave but there were very few of them. But Philop\u0153men changed\nthe position of his troops, so that the advantage of the ground rested\nwith him and not with the enemy, and, defeating Nabis and slaying\nmany of the Laced\u00e6monians in this night attack, raised his fame still\nhigher among the Greeks. And after this Nabis obtained from the Romans\na truce for a certain definite period, but before the time expired he\nwas assassinated by a man from Calydon, who had come ostensibly to\nnegotiate an alliance, but was really hostile, and had been suborned by\nthe \u00c6tolians for this very purpose.\n\n[47] Iliad, ii. 614.\n\n\n\n\nCHAPTER LI.\n\n\nAnd Philop\u0153men about this time made an incursion into Sparta, and\ncompelled the Laced\u00e6monians to join the Ach\u00e6an League. And not very\nlong after Titus Flaminius, the commander in chief of the Romans in\nGreece, and Diophanes the son of Di\u00e6us of Megalopolis, who had been\nchosen at this time general of the Ach\u00e6ans, marched against Laced\u00e6mon,\nalleging that the Laced\u00e6monians were plotting against the Romans: but\nPhilop\u0153men, although at present he was only a private individual, shut\nthe gates as they were coming in. And the Laced\u00e6monians, in return for\nthis service and for his success against both their tyrants, offered\nhim the house of Nabis, which was worth more than 100 talents; but\nhe had a soul above money, and bade the Laced\u00e6monians conciliate by\ntheir gifts instead of him those who had persuasive powers with the\npeople in the Ach\u00e6an League. In these words he referred they say to\nTimolaus. And he was chosen a second time general of the Ach\u00e6ans. And\nas the Laced\u00e6monians at that time were on the eve of a civil war, he\nexiled from the Peloponnese about 300 of the ringleaders, and sold for\nslaves about 3000 of the Helots, and demolished the walls of Sparta,\nand ordered the lads no longer to train according to the regulations of\nLycurgus but in the Ach\u00e6an fashion. But the Romans afterwards restored\nto them their national training. And when Antiochus (the descendant\nof Seleucus Nicator) and the army of Syrians with him were defeated\nby Manius and the Romans at Thermopyl\u00e6, and Arist\u00e6nus of Megalopolis\nurged the Ach\u00e6ans to do all that was pleasing to the Romans and not\nto resist them at all, Philop\u0153men looked angrily at him, and told him\nthat he was hastening the fate of Greece. And when Manius was willing\nto receive the Laced\u00e6monian fugitives, he resisted this proposal before\nthe Council. But on Manius\u2019 departure, he permitted the fugitives to\nreturn to Sparta.\n\nBut vengeance was about to fall on Philop\u0153men for his haughtiness.\nFor when he was appointed general of the Ach\u00e6ans for the 8th time, he\ntwitted a man not without some renown for having allowed the enemy to\ncapture him alive: and not long after, as there was a dispute between\nthe Messenians and Ach\u00e6ans, he sent Lycortas with an army to ravage\nMessenia: and himself the third day afterwards, though he was suffering\nfrom a fever and was more than 70, hurried on to share in the action\nof Lycortas, at the head of about 60 cavalry and targeteers. And\nLycortas and his army returned home without having done or received\nany great harm. But Philop\u0153men, who had been wounded in the head in\nthe action and had fallen off his horse, was taken alive to Messene.\nAnd in a meeting which the Messenians immediately held there were many\ndifferent opinions as to what they should do with him. Dinocrates\nand the wealthy Messenians were urgent to put him to death: but the\npopular party were most anxious to save him alive, calling him even\nthe father of all Greece. But Dinocrates in spite of the popular party\ntook Philop\u0153men off by poison. And Lycortas not long after collected a\nforce from Arcadia and from Achaia and marched against Messene, and the\npopular party in Messene at once fraternized with them, and all except\nDinocrates who were privy to the murder of Philop\u0153men were put to\ndeath. And he committed suicide. And the Arcadians brought the remains\nof Philop\u0153men to Megalopolis.\n\n\n\n\nCHAPTER LII.\n\n\nAnd now Greece ceased to produce a stock of distinguished men.\nMiltiades the son of Cimon, who defeated the barbarians that landed\nat Marathon, and checked the Persian host, was the first public\nbenefactor of Greece, and Philop\u0153men the son of Craugis the last. For\nthose who before Miltiades had displayed conspicuous valour, (as Codrus\nthe son of Melanthus, and the Spartan Polydorus, and the Messenian\nAristomenes), had all clearly fought for their own nation and not for\nall Greece. And after Miltiades Leonidas (the son of Anaxandrides) and\nThemistocles (the son of Neocles) expelled Xerxes from Greece, the\nlatter by his two sea-fights, the former by the action at Thermopyl\u00e6.\nAnd Aristides the son of Lysimachus, and Pausanias the son of\nCleombrotus, who commanded at Plat\u00e6a, were prevented from being called\nbenefactors of Greece, the latter by his subsequent crimes, the former\nby his laying tribute on the Greek islanders, for before Aristides\nall the Greek dominions were exempt from taxation. And Xanthippus\nthe son of Ariphron, in conjunction with Leotychides king of Sparta,\ndestroyed the Persian fleet off Mycale, and Cimon did many deeds to\nexcite the emulation of the Greeks. As for those who won the greatest\nrenown in the Peloponnesian war, one might say that they with their\nown hands almost ruined Greece. And when Greece was already in pitiful\nplight, Conon the son of Timotheus and Epaminondas the son of Polymnis\nrecovered it somewhat, the former in the islands and maritime parts,\nthe latter by ejecting the Laced\u00e6monian garrisons and governors inland,\nand by putting down the decemvirates. Epaminondas also made Greece\nmore considerable by the addition of the well-known towns of Messene\nand the Arcadian Megalopolis. I consider also Leosthenes and Aratus\nthe benefactors of all Greece, for Leosthenes against the wishes of\nAlexander brought back safe to Greece in ships 50,000 Greeks who had\nserved under the pay of Persia: as for Aratus I have already touched\nupon him in my account of Sicyon.\n\nAnd the following is the inscription on Philop\u0153men at Tegea. \u201cSpread\nall over Greece is the fame and glory of the Arcadian warrior\nPhilop\u0153men, as wise in the council-chamber as brave in the field, who\nattained such eminence in war as cavalry leader. Two trophies won he\nover two Spartan tyrants, and when slavery was growing he abolished it.\nAnd therefore Tegea has erected this statue to the high souled son of\nCraugis, the blameless winner of his country\u2019s freedom.\u201d\n\n\n\n\nCHAPTER LIII.\n\n\nThat is the inscription at Tegea. And the statues erected to Apollo\nAguieus by the people of Tegea were dedicated they say for the\nfollowing reason. Apollo and Artemis punished they say in every place\nall persons who, when Leto was pregnant and wandering about Arcadia,\nneglected and took no account of her. And when Apollo and Artemis\ncame into the district of Tegea, then they say Scephrus, the son of\nTegeates, went up to Apollo and had a private conversation with him.\nAnd Limon his brother, thinking Scephrus was making some charge against\nhim, ran at his brother and slew him. But swift vengeance came upon\nLimon, for Artemis at once transfixed him with an arrow. And Tegeates\nand Mera forthwith sacrificed to Apollo and Artemis, and afterwards\nwhen a mighty famine came upon the land the oracle at Delphi told them\nto mourn for Scephrus. Accordingly they pay honours to him at the\nfestival of Apollo Aguieus, and the priestess of Artemis pursues some\none, pretending that she is Artemis pursuing Limon. And the remaining\nsons of Tegeates, Cydon and Archedius and Gortys, migrated they say of\ntheir own accord to Crete, and gave their names to the towns Cydonia\nand Gortys and Catreus. But the Cretans do not accept the tradition of\nthe people of Tegea, they say that Cydon was the son of Acacallis the\ndaughter of Minos and Hermes, and that Catreus was the son of Minos,\nand Gortys the son of Rhadamanthus. About Rhadamanthus Homer says, in\nthe conversation between Proteus and Menelaus, that Menelaus went to\nthe Elysian fields, and before him Rhadamanthus: and Cin\u00e6thon in his\nverses represents Rhadamanthus as the son of Heph\u00e6stus, and Heph\u00e6stus\nas the son of Talos, and Talos as the son of Cres. The traditions of\nthe Greeks are mostly different and especially in genealogies. And\nthe people of Tegea have 4 statues of Apollo Aguieus, one erected by\neach tribe. And the names of the tribes are Clareotis, Hippoth\u0153tis,\nApolloniatis, and Atheneatis, the two former so called from the lots\nwhich Arcas made his sons cast for the land, and from Hippothous the\nson of Cercyon.\n\nThere is also at Tegea a temple to Demeter and Proserpine, the\ngoddesses whom they call Fruit-giving, and one near to Paphian\nAphrodite, which was erected by Laodice, who was, as I have stated\nbefore, a daughter of that Agapenor who led the Arcadians to Troy, and\ndwelt at Paphos. And not far from it are two temples to Dionysus, and\nan altar to Proserpine, and a temple and gilt statue of Apollo, the\nstatue by Chirisophus, a Cretan by race, whose age and master we do not\nknow. But the stay of D\u00e6dalus at Minos\u2019 court in Crete, and the statues\nwhich he made, has brought much greater fame to Crete. And near Apollo\nis a stone statue of Chirisophus himself.\n\nAnd the people of Tegea have an altar which they call common to all\nArcadians, where there is a statue of Hercules. He is represented as\nwounded in the thigh with the wound he received in the first fight\nwhich he had with the sons of Hippocoon. And the lofty place dedicated\nto Zeus Clarius, where most of the altars at Tegea are, is no doubt so\ncalled from the lots which the sons of Arcas cast. And the people of\nTegea have an annual festival there, and they say the Laced\u00e6monians\nonce invaded their territory at the time of the festival, and the god\nsent snow, and they were cold, and weary from the weight of their\narmour, and the people of Tegea unbeknown to the enemy lit a fire, (and\nso they were not incommoded with the cold), and put on their armour,\nand went out against them, and overcame them in the action. I have also\nseen at Tegea the following sights, the house of Aleus, and the tomb of\nEchemus, and a representation on a pillar of the fight between Echemus\nand Hyllus.\n\nAs you go from Tegea towards Laconia, there is an altar of Pan on the\nleft of the road, and another of Lyc\u00e6an Zeus, and there are ruins of\ntemples. Their altars are about 2 stades from the walls, and about\nseven stades further is a temple of Artemis called Limnatis, and a\nstatue of the goddess in ebony. The workmanship is called \u00c6gin\u00e6tan by\nthe Greeks. And about 10 stades further are ruins of the temple of\nArtemis Cnaceatis.\n\n\n\n\nCHAPTER LIV.\n\n\nThe boundary between the districts of the Laced\u00e6monians and Tegea is\nthe river Alpheus, which rises at Phylace, and not far from its source\nanother river flows into it formed from several unimportant streams,\nand that is why the place is called the Meeting of the Waters. And the\nAlpheus seems in the following particular to be contrary in its nature\nto all other rivers, it is frequently lost in the ground and comes up\nagain. For starting from Phylace and the Meeting of the Waters it is\nlost in the plain of Tegea, and reappears again at Asea, and after\nmixing its stream with the Eurotas is a second time lost in the ground:\nand emerging again at what the Arcadians call the Wells, and flowing\nby the districts of Pisa and Olympia, it falls into the sea beyond\nCyllene, the arsenal of the people of Elis. Nor can the Adriatic,\nthough a big and stormy sea, bar its onward passage, for it reappears\nat Ortygia in Syracuse, and mixes its waters with the Arethusa.\n\nThe straight road, leading to Thyrea and the villages in the Thyreatic\ndistrict, is memorable for containing the tomb of Orestes the son of\nAgamemnon, the people of Tegea say that a Spartan removed his remains\nfrom thence, but in our day there is no tomb within the walls. The\nriver Garates also flows by the road, when you have crossed it and gone\non ten stades you come to a temple of Pan, and near it an oak also\nsacred to Pan.\n\nThe road from Tegea to Argos is very well adapted for carriages and\nis in fact quite a high road. The first thing you come to on it is a\ntemple and statue of \u00c6sculapius, and after turning to the left for\nabout a stade you come to a temple of Pythian Apollo quite fallen to\ndecay and in ruins. And on the high road are many oaks and a temple of\nDemeter, called Demeter of Corythes, in a grove of oaks, and near it\nis a temple to Mystic Dionysus. And next comes Mount Parthenium, on\nwhich is shown an enclosure sacred to Telephus, where they say he was\nexposed as a boy and brought up by a doe. And at a little distance is\nthe temple of Pan, where both the Athenians and people of Tegea say\nthat Pan appeared to Philippides and had an interview with him. Mount\nParthenium also has tortoises admirably adapted for making lyres of,\nwhich the men who live on the mountain fear to take and will not allow\nstrangers to take, for they consider them sacred to Pan. When you have\ncrossed over the mountain top you come in what is now arable land to\nthe boundary between the districts of Tegea and Argos, _viz_. Hysi\u00e6 in\nArgolis.\n\nThese are the divisions of the Peloponnese, and the towns in the\ndivisions, and the most notable things in each town.\n\n\n\n\nBOOK IX.--B\u0152OTIA.\n\n\n\n\nCHAPTER I.\n\n\nB\u0153otia is contiguous to Attica, and Plat\u00e6a to Eleuther\u00e6. The B\u0153otians\ngot that name for all the race from B\u0153otus, who they say was the son\nof Itonus the son of Amphictyon and the Nymph Melanippe. Their towns\nare called sometimes after men but more frequently after women. The\nPlat\u00e6ans were I think the original inhabitants of the land, and they\ngot their name from Plat\u00e6a the daughter of the river-god Asopus.\nThat they were originally ruled over by kings is I think clear: for\nin old times kingdoms were all over Greece, there were no democratic\ngovernments. But the Plat\u00e6ans know of no other kings but Asopus and\nstill earlier Cith\u00e6ron, one of whom gave his name to the mountain and\nthe other to the river. And I cannot but think that Plat\u00e6a, who gave\nher name to the town, was the daughter of the king Asopus and not of\nthe river-god.\n\nThe Plat\u00e6ans did nothing memorable before the battle which the\nAthenians fought at Marathon, but they took part in that struggle\nafter the landing of Xerxes, and ventured to embark on ships with\nthe Athenians, and repelled on their own soil Mardonius, the son of\nGobryas, the General of Xerxes. And it twice happened to them to\nbe driven from their country and again restored to it. For in the\nPeloponnesian war the Laced\u00e6monians besieged and took Plat\u00e6a: and\nwhen, after the peace which Antalcidas the Spartan negotiated between\nthe Greeks and the king of the Persians, it was reinhabited by the\nPlat\u00e6ans who returned from Athens, a second misfortune was it seems\ndestined to come upon them. For war was not openly declared against\nthe Thebans, but the Plat\u00e6ans said that they were still at peace with\nthem, because when the Laced\u00e6monians occupied Cadmea, they had no\nshare either in suggesting it or in bringing it about. The Thebans on\nthe other hand said that it was the Laced\u00e6monians who had brought about\nthe peace, and who afterwards when they had violated it thought that\nall had broken truce. The Plat\u00e6ans therefore, thinking the conduct\nof the Thebans rather suspicious, occupied their town with a strong\ngarrison, and the farmers did not even go into the fields which were\nat some distance from the town at every period of the day, but watched\nfor the times when the Thebans held their general meetings, and at such\ntimes tilled their farms in quiet. But Neocles, who was at that time\nB\u0153otarch at Thebes, and had noticed this cunning on the part of the\nPlat\u00e6ans, told all the Thebans to go armed to the assembly, and led\nthem from Thebes not straight across the plain but in the direction of\nHysi\u00e6 and Eleuther\u00e6 and Attica, where no outposts had been placed by\nthe Plat\u00e6ans, and got to the walls about mid-day. For the Plat\u00e6ans,\nthinking the Thebans were at their meeting, had shut the gates and\ngone out to the fields. And the Thebans made conditions with those who\nwere in the town that they should leave the place before sunset, the\nmen with one dress and the women with two. At this time the fortune\nof the Plat\u00e6ans was rather different from the former occasion when\nthe town was taken by the Laced\u00e6monians and Archidamus. For then the\nLaced\u00e6monians blockaded them and shut them in by a double wall so that\nthey could not get out, whereas now the Thebans prevented their getting\ninto the town at all. This second capture of Plat\u00e6a was the third year\nafter Leuctra, when Asteus was Archon at Athens. And the town was rased\nto the ground by the Thebans entirely except the temples, but there\nwas no sack, and the Athenians took in the Plat\u00e6ans a second time. But\nwhen Philip was victorious at Ch\u00e6ronea, he introduced a garrison into\nThebes, and among other things to destroy the Theban power, restored\nthe Plat\u00e6ans.\n\n\n\n\nCHAPTER II.\n\n\nIf you turn off a little to the right from the high road in the\nPlat\u00e6an district near Mount Cith\u00e6ron, you come to the ruins of Hysi\u00e6\nand Erythr\u00e6. They were formerly cities, and among the ruins of Hysi\u00e6\nthere is still a temple of Apollo half-finished, and a Holy Well, of\nwhich whoever drank in former days prophesied, if we may believe the\ntradition of the B\u0153otians. And on your return to the high road on the\nright is what is said to be the tomb of Mardonius. It is admitted\nthat the dead body of Mardonius was missing after the battle, but as\nto who buried him there are different traditions. What is certain is\nthat Artontes the son of Mardonius gave many gifts to the Ephesian\nDionysophanes, and also to several Ionians, for not having neglected\nhis father\u2019s burial. And this road leads from Eleuther\u00e6 to Plat\u00e6a.\n\nAs you go from Megara there is a spring on the right hand, and a little\nfurther a rock called the bed of Act\u00e6on, because they say he used to\nsleep on that rock when tired with hunting, and in that spring they\nsay he saw Artemis bathing. And Stesichorus of Himera has represented\nthe goddess as dressing Act\u00e6on in a deerskin, so that his dogs should\ndevour him, that he should not be married to Semele. But I think that\nmadness came upon the dogs of Act\u00e6on without the intervention of\nthe goddess, and if they were mad and did not distinguish him they\nwould rend in pieces whoever they met. In what part of Mount Cith\u00e6ron\nPentheus the son of Echion met with his fate, or where they exposed\n\u0152dipus after his birth, no one knows, as we do know the cross-roads\non the way to Phocis where \u0152dipus slew his father. Mount Cith\u00e6ron is\nsacred to Zeus of Cith\u00e6ron, but I shall enter into all that more fully\nwhen I come to that part of my subject.\n\nNear the entrance to Plat\u00e6a is the tomb of those who fell fighting\nagainst the Medes. The other Greeks have one common tomb. But the\nLaced\u00e6monians and Athenians who fell have separate burial-grounds, and\nsome elegiac lines of Simonides as their epitaph. And not far from the\ncommon tomb of the Greeks is the altar of Zeus Eleutherius. The tombs\nare of brass, but the altar and statue of Zeus are of white stone. And\nthey celebrate still every fifth year the festival called Eleutheria,\nin which the chief prizes are for running: they run in heavy armour in\nfront of the altar. And the Greeks set up a trophy about 15 stades from\nthe town for the battle at Plat\u00e6a.\n\nIn the town of Plat\u00e6a, as you go on from the altar and statue erected\nto Zeus Eleutherius, is a hero-chapel to Plat\u00e6a, I have already stated\nthe traditions about her and my own views. There is also a temple of\nHera, well worth seeing for its size and the beauty of the statues. As\nyou enter it Rhea is before you carrying to Cronos the stone wrapt up\nin swaddling-clothes, pretending it was the child she had just given\nbirth to. And the Hera here they call Full-Grown, her statue is a\nlarge one in a standing position. Both these statues are in Pentelican\nmarble by Praxiteles. There is also another statue of Hera in a sitting\nposition by Callimachus, they call this statue The Bride for the\nfollowing reason.\n\n\n\n\nCHAPTER III.\n\n\nThey say Hera for some reason or other was displeased with Zeus and\nwent to Eub\u0153a, and Zeus when he could not appease her went to Cith\u00e6ron\n(who ruled at Plat\u00e6a), who was inferior to no one in ingenuity. He\nrecommended Zeus to make a wooden statue and dress it up and draw it in\na waggon with a yoke of oxen, and give out that he intended to marry\nPlat\u00e6a the daughter of Asopus. And he did as Cith\u00e6ron instructed him.\nAnd directly Hera heard of it she returned at once, and approached\nthe waggon and tore the clothes of the statue, and was delighted with\nthe trick when she found a wooden image instead of a young bride,\nand was reconciled to Zeus. In memory of this reconciliation they\nhave a festival called D\u00e6dala, because statues were of old called\n_d\u00e6dala_. And they called them so I think before the times of D\u00e6dalus\nthe Athenian, the son of Palamaon, for he was called D\u00e6dalus I take\nit from his statues, and not from his birth up. This festival is\ncelebrated by the Plat\u00e6ans every seventh year, according to what\nmy Antiquarian guide informed me, but really at less interval: the\nexact time however between one festival and the next though I wished\nI could not ascertain. The festival is celebrated as follows. There\nis an oak-coppice not far from Alalcomen\u00e6. Of all the oaks in B\u0153otia\nthe roots of these are the finest. When the Plat\u00e6ans come to this\noak-coppice, they place there portions of boiled meat. And they do not\nmuch trouble themselves about other birds, but they watch crows very\ncarefully, for they frequent the place, and if one of them seizes a\npiece of meat they watch what tree it sits upon. And on whatever tree\nit perches, they carve their wooden image, called _d\u00e6dalum_, from the\nwood of this tree. This is the way the Plat\u00e6ans privately celebrate\ntheir little festival D\u00e6dala: but the great festival of D\u00e6dala is a\nfestival for all B\u0153otia and celebrated every sixth year; for that\nwas the interval during which the festival was discontinued when the\nPlat\u00e6ans were in exile. And 14 wooden statues are provided by them\nevery year for the little festival D\u00e6dala, which the following draw\nlots for, the Plat\u00e6ans, the Coron\u00e6ans, the Thespians, the Tanagr\u00e6ans,\nthe Ch\u00e6roneans, the Orchomenians, the Lebadeans, and the Thebans: for\nthey thought fit to be reconciled with the Plat\u00e6ans, and to join their\ngathering, and to send their sacrifice to the festival, when Cassander\nthe son of Antipater restored Thebes. And all the small towns which\nare of lesser note contribute to the festival. They deck the statue\nand take it to the Asopus on a waggon, and place a bride on it, and\ndraw lots for the order of the procession, and drive their waggons\nfrom the river to the top of Cith\u00e6ron, where an altar is prepared for\nthem constructed in the following manner. They get square pieces of\nwood about the same size, and pile them up one upon one another as if\nthey were making a stone building, and raise it to a good height by\nadding firewood. The chief magistrates of each town sacrifice a cow to\nHera and a bull to Zeus, and they burn on the altar all together the\nvictims (full of wine and incense) and the wooden images, and private\npeople offer their sacrifices as well as the rich, only they sacrifice\nsmaller animals as sheep, and all the sacrifices are burnt together.\nAnd the fire consumes the altar as well as the sacrifices, the flame\nis prodigious and visible for an immense distance. And about 15 stades\nlower than the top of the mountain where they build this altar is\na cave of the Nymphs of Mount Cith\u00e6ron, called Sphragidion, where\ntradition says those Nymphs prophesied in ancient times.\n\n\n\n\nCHAPTER IV.\n\n\nThe Plat\u00e6ans have also a temple to Arean Athene, which was built from\nthe spoil given to them by the Athenians after the battle of Marathon.\nThe statue of the goddess is wooden but gilt over: the head and fingers\nand toes are of Pentelican marble. In size it is nearly as large as\nthe brazen one in the Acropolis, (which the Athenians dedicated as\nthe firstfruits of the battle at Marathon,) and is also the work of\nPhidias. And there are paintings in the temple by Polygnotus, Odysseus\nhaving just slain the suitors, and by Onatas the first expedition of\nAdrastus and the Argives against Thebes. These paintings are on the\nwalls in the vestibule of the temple, and at the base of the statue of\nthe goddess is an effigy of Arimnestus, who commanded the Plat\u00e6ans in\nthe fight against Mardonius and still earlier at Marathon.\n\nThere is also at Plat\u00e6a a temple of Eleusinian Demeter, and the tomb of\nLeitus, the only leader of the B\u0153otians that returned home after the\nTrojan war. And the fountain Gargaphia was fouled by Mardonius and the\nPersian cavalry, because the Greek army opposed to them drank of it,\nbut the Plat\u00e6ans afterwards made the water pure again.\n\nAs you go from Plat\u00e6a to Thebes you come to the river Oeroe, Oeroe was\nthey say the daughter of Asopus. And before crossing the Asopus, if\nyou turn aside and follow the stream of the Oeroe for about 40 stades,\nyou come to the ruins of Scolus, among which are a temple of Demeter\nand Proserpine not complete, and half the statues of the goddesses.\nThe Asopus is still the boundary between the districts of Plat\u00e6a and\nThebes.\n\n\n\n\nCHAPTER V.\n\n\nThe district of Thebes was they say first inhabited by the Ectenes,\nwhose king was the Autochthon Ogygus, hence many of the poets have\ncalled Thebes Ogygi\u00e6. And the Ectenes they say died off with some\npestilence, and Thebes was repeopled by the Hyantes and Aones, B\u0153otian\nraces I imagine and not foreigners. And when Cadmus and his Ph\u0153nician\narmy invaded the land the Hyantes were defeated in battle and fled\nthe following night, but the Aones were submissive and were allowed\nby Cadmus to remain in the land and mix with the Ph\u0153nicians. They\ncontinued to live in their villages, but Cadmus built the town called\nto this day Cadmea. And afterwards when the town grew, Cadmea was\nthe citadel for lower Thebes. Cadmus made a splendid marriage if,\naccording to the Greek tradition, he married the daughter of Aphrodite\nand Ares, and his daughters were famous, Semele as the mother of a son\nby Zeus, and Ino as one of the sea goddesses. Amongst the greatest\ncontemporaries of Cadmus were the Sparti, Chthonius and Hyperenor and\nPelorus and Ud\u00e6us: and Echion was chosen by Cadmus as his son-in-law\nfor his conspicuous valour. About these men I could obtain no further\nknowledge, so I follow the general tradition about the origin of the\nname Sparti.[48] And when Cadmus migrated to the Illyrians and to\nthose of them who were called Enchelians, he was succeeded by his\nson Polydorus. And Pentheus the son of Echion had great power both\nfrom the lustre of his race and the friendship of the king, though he\nwas haughty and impious and justly punished by Dionysus. The son of\nPolydorus was Labdacus. He on his death left a son quite a boy, whom as\nwell as the kingdom he entrusted to Nycteus. The sequel I have already\nset forth in my account about Sicyonia, as the circumstances attending\nthe death of Nycteus, and how the guardianship of the boy and care\nof the realm devolved upon Lycus the brother of Nycteus: and the boy\ndying also not long after Lycus became guardian for Laius the son of\nLabdacus.\n\nIt was during Lycus\u2019 second guardianship that Amphion and Zethus\ninvaded the country with a band of men. And those who were anxious for\nthe continuance of Cadmus\u2019 race withdrew Laius, and Lycus was defeated\nin battle by the sons of Antiope. And during their reign they joined\nthe lower town to Cadmea, and called it Thebes from their relationship\nto Thebe. And I am borne out by the lines of Homer in the Odyssey:[49]\n\n\u201cWho first gave its towers and seven gates to Thebes, for though they\nwere strong, they could not dwell in a spacious unfortified Thebes.\u201d\n\nAs to the legend about Amphion\u2019s singing and the walls being built as\nhe played on his harp, Homer has made no mention of it in his poems.\nBut Amphion was famous for music, and from his relationship to Tantalus\nlearnt the harmony of the Lydians, and added three strings to the lyre,\nwhich had previously had only four. And the author of the poem about\nEuropa says that Amphion was the first who played on the lyre, and\nthat Hermes taught him how: and that by his strains he drew stones and\nanimals. And Myro, the Byzantian poetess who wrote epic and elegiac\nverses, says that Amphion first erected an altar to Hermes and received\nfrom him the lyre on it. It is said also that in Hades Amphion paid\nthe penalty for his railing against Leto and her sons. This punishment\nof his is mentioned in the poem called the Minyad, and there are\nreferences in it both to Amphion and the Thracian Thamyris. And when\nthe family of Amphion was destroyed by pestilence, and the son of\nZethus was slain by his mother for some fault or other, and Zethus also\ndied of grief, then the Thebans restored Laius to the kingdom.\n\nWhen Laius was king and wedded to Jocasta, the oracle at Delphi told\nhim that he would die at the hands of his son, if Jocasta bare him one.\nAnd that was why he exposed \u0152dipus, who was fated after all when he\ngrew up to kill his father. He also married his mother. But I do not\nthink he had any children by her. My authority for this view is Homer,\nwho in his Odyssey has the following lines.[50]\n\n\u201cI also saw the mother of \u0152dipus, beautiful Epicaste, who did a\nhorrible deed, unwittingly marrying her own son, for he married her\nafter slaying his father, but soon the gods made it publicly known.\u201d\n\nBut how could they soon make it publicly known,[51] if \u0152dipus had\n4 children by Jocasta? So they were the children of Euryganea the\ndaughter of Hyperphas, as is shown by the poet who wrote the poems\ncalled the \u0152dipodia. Onatas also painted for the people of Plat\u00e6a\nEuryganea dejected at the quarrels of her sons. And it was in the\nlifetime and during the reign of \u0152dipus that Polynices departed from\nThebes, fearing that the curses of his father would be fulfilled: and\nhe went to Argos and married the daughter of Adrastus, and returned to\nThebes after the death of \u0152dipus, being sent for by Eteocles. And on\nhis return he quarrelled with Eteocles, and went into exile a second\ntime. And having begged of Adrastus a force to restore him, he lost his\narmy and challenged Eteocles to single combat. And he and his brother\nkilled each other, and as the kingdom devolved upon Laodamas the son\nof Eteocles, Creon the son of Men\u0153ceus ruled as guardian for the boy.\nAnd when Laodamas grew up and took the reins of power, then a second\ntime the Argives led an army against Thebes. And the Thebans encamping\nagainst them at Glisas, Laodamas slew in the action \u00c6gialeus the son\nof Adrastus, but the Argives gaining the victory Laodamas with those\nThebans that were willing to follow him withdrew the night following to\nthe Illyrians. And the Argives captured Thebes, and delivered it over\nto Thersander the son of Polynices. And when some of those who were\ngoing with Agamemnon to the siege of Troy sailed out of their course,\nand met with a reverse at Mysia, then it was that Thersander, who was\nthe bravest of the Greeks in the battle, was slain by Telephus, and his\ntomb is in stone as you drive over the plain of Caicus in the town of\nEl\u00e6a, in the part of the market-place which is in the open air, and the\npeople of the country say that funeral rites are paid to him. And after\nthe death of Thersander, when a second fleet was got together against\nParis and Ilium, they chose Peneleos as their leader because Tisamenus\nthe son of Thersander was not yet old enough. But when Peneleos was\nkilled by Eurypylus the son of Telephus, they chose Tisamenus as their\nking, the son of Thersander by Demonassa the daughter of Amphiaraus.\nAnd Tisamenus suffered not from the wrath of the Furies of Laius and\n\u0152dipus, but Autesion his son did, so that he migrated to the Dorians\nat the bidding of the oracle. And on his departure they chose as king\nDamasichthon, the son of Opheltes the son of Peneleos. His son was\nPtolem\u00e6us, and his Xanthus, who was slain by Andropompus in single\ncombat by treachery and not fairly. And thenceforward the Thebans\nresolved to entrust their government to several magistrates, and not to\nlet everything depend on one man.\n\n[48] Namely, that they were armed men who sprang up from the dragon\u2019s\nteeth sown by Cadmus.\n\n[49] Odyssey, xi. 263-265.\n\n[50] Odyssey, xi. 271-274.\n\n[51] Perhaps Pausanias is hyper-critical here. Is he not answered by\nthe following line in the \u1f51\u03c0\u03cc\u03b8\u03b5\u03c3\u03b9\u03c2 to \u0152dipus Tyrannus, \u03bb\u03bf\u03b9\u03bc\u1f78\u03c2 \u03b4\u1f72 \u0398\u03ae\u03b2\u03b1\u03c2\n\u03b5\u1f36\u03bb\u03b5 \u03ba\u03b1\u1f76 \u03bd\u03cc\u03c3\u03bf\u03c2 \u03bc\u03b1\u03ba\u03c1\u03ac?\n\n\n\n\nCHAPTER VI.\n\n\nOf their successes and reverses in war I found the following to be the\nmost notable. They were beaten by the Athenians in battle, when the\nAthenians fought on the side of the Plat\u00e6ans in the war about borders.\nThey were beaten a second time by the Athenians in the neighbourhood\nof Plat\u00e6a, when they seem to have preferred the interests of king\nXerxes to those of Greece. The popular party was not to blame for that,\nfor at that time Thebes was ruled by an oligarchy, and not by their\nnational form of government. And no doubt if the barbarian had come\nto Greece in the days when Pisistratus and his sons ruled at Athens\nthe Athenians also would have been open to the charge of Medizing.\nAfterwards however the Thebans were victorious over the Athenians\nat Delium in the district of Tanagra, when Hippocrates, the son of\nAriphron, the Athenian General perished with most of his army. And\nthe Thebans were friendly with the Laced\u00e6monians directly after the\ndeparture of the Medes till the war between the Peloponnesians and the\nAthenians: but after the conclusion of that war, and the destruction\nof the Athenian navy, the Thebans soon joined the Corinthians against\nthe Laced\u00e6monians. And after being beaten in battle at Corinth and\nCoronea, they were victorious at the famous battle of Leuctra, the\nmost famous of all the battles between Greeks that we know of, and\nthey put down the decemvirates that the Laced\u00e6monians had established\nin their towns, and ejected the Laced\u00e6monian Harmosts. And afterwards\nthey fought continuously for 10 years in the Phocian War, called by the\nGreeks the Sacred War. I have already in my account of Attica spoken\nabout the reverse that befell all the Greeks at Ch\u00e6ronea, but it fell\nmost heavily on the Thebans, for a Macedonian garrison was put into\nThebes; but after the death of Philip and accession of Alexander the\nThebans took it into their head to eject this garrison: and when they\ndid so the god warned them of their coming ruin, and in the temple of\nDemeter Thesmophorus the omens were just the reverse of what they were\nbefore Leuctra: for then the spiders spun white webs near the doors of\nthe temple, but now at the approach of Alexander and the Macedonians\nthey spun black webs. There is also a tradition that it rained ashes\nat Athens the year before Sulla began the war which was to cause the\nAthenians so many woes.\n\n\n\n\nCHAPTER VII.\n\n\nAnd now the Thebans were expelled from Thebes by Alexander, and escaped\nto Athens, and were restored by Cassander the son of Antipater. And the\nAthenians were very friendly in this restoration to Thebes, and the\nMessenians and Arcadians of Megalopolis also gave their help. And I\nthink Cassander restored Thebes chiefly out of hatred to Alexander: for\nhe endeavoured to destroy all the house of Alexander, for he ordered\nthe Macedonians (who were exceedingly angry with her) to stone to death\nOlympias _Alexander\u2019s mother_, and he poisoned the sons of Alexander,\nHercules his son by Barsine, and Alexander his son by Roxana. Nor did\nhe himself terminate his life happily, for he was swollen with the\ndropsy, and eaten up by worms. And of his sons, Philip the eldest not\nlong after his accession was taken off by consumption, and Antipater\nthe next killed his mother Thessalonice, the daughter of Philip (the\nson of Amyntas) and Nicasipolis. His motive for putting her to death\nwas that she was too partial to Alexander her youngest son. And\nAlexander invited in Demetrius the son of Antigonus, and succeeded by\nhis help in deposing his brother Antipater, and punishing him for his\nmatricide, but seemed in Demetrius to find rather a murderer than ally.\nThus was Cassander punished by the gods. In his lifetime the Thebans\nrebuilt all their old walls, but were destined it seemed to taste great\nmisfortunes still. For they joined Mithridates in his war against\nRome, I think only out of friendship to the Athenian people. But when\nSulla invaded B\u0153otia panic seized the Thebans, and they repented, and\ntried to get again the friendship of the Romans. But Sulla was wroth\nwith them, and found out other means of injuring them, and took half\ntheir territory on the following pretext. When he began the war with\nMithridates he was short of money, he collected therefore the votive\nofferings from Olympia, and Epidaurus, and from Delphi all that the\nPhocians had left. These he distributed among his troops, and gave the\ngods in return half Thebais instead of money. The land thus taken away\nthe Thebans afterwards got back by the favour of the Romans, but in\nother respects became thenceforwards weaker and weaker, and in my time\nthe lower part of the city was quite deserted except the temples, and\nthe citadel which they still inhabit is called Thebes and not Cadmea.\n\n\n\n\nCHAPTER VIII.\n\n\nAnd when you have crossed the Asopus, and gone about 10 stades from\nThebes, you come to the ruins of Potni\u00e6, among which is a grove to\nDemeter and Proserpine. And the statues by the river they call the\nPotnian goddesses. And at a stated season they perform other customary\nrites, and admit sucking pigs into what are called the Halls: and take\nthem at the same season the year following to Dodona, believe it who\nlikes. Here too is a temple of Dionysus \u00c6gobolus (_Goat-killer_). For\nin sacrificing to the god on one occasion the people of Potni\u00e6 were\nso outrageous through drunkenness that they even killed the priest of\nDionysus: and straightway a pestilence came on them, and the oracle at\nDelphi told them the only cure was to sacrifice to Dionysus a grown\nboy, and not many years afterwards they say the god accepted a goat as\nvictim instead. They also shew a well at Potni\u00e6, in which they say if\nthe horses of the district drink they go mad.\n\nAs you go from Potni\u00e6 to Thebes there is on the right of the road a\nsmall enclosure and pillars in it: this it is thought is the place\nwhere the earth opened and swallowed up Amphiaraus, and they add that\nneither do birds sit on these pillars, nor do animals tame or wild feed\non the grass.\n\nAt Thebes within the circuit of the old walls were seven gates which\nremain to this day, and all have their own names. The gate _Electris_\nis called from Electra the sister of Cadmus, and _Pr\u0153tisis_ from\nPr\u0153tus, a native of Thebes whose date and genealogy it would be\ndifficult to ascertain. And the gate _Neiste_ got its name from the\nfollowing circumstance; one of the chords in the lyre is called _nete_,\nand Amphion discovered this chord at this very gate. Another account is\nthat Zethus the brother of Amphion had a son called Neis, and that this\ngate got its name from him. And there is the gate _Cren\u00e6a_, so called\nfrom a fountain. And there is the gate called _Highest_, so called from\nthe temple of Highest Zeus. And the sixth gate is called _Ogygia_. And\nthe seventh gate is called _Homolois_, this is the most recently named\ngate I think, (as _Ogygia_ is the oldest-named,) and got its name from\nthe following circumstance. When the Thebans were beaten in battle\nby the Argives at Glisas, most of them fled with Laodamas the son of\nEteocles, but part of them shrank from a journey to the Illyrii, and\nturned aside into Thessaly and occupied Homole, the most fertile and\nwell-watered of all the Thessalian mountains. And when Thersander the\nson of Polynices restored them to Thebes, they called the gate by which\nthey entered Homolois in memory of Homole. As you go from Plat\u00e6a to\nThebes you enter by the gate Electris, and it was here they say that\nCapaneus the son of Hipponous, making a most violent attack on the\nwalls, was struck with lightning.[52]\n\n\n\n\nCHAPTER IX.\n\n\nI think this war which the Argives fought is the most memorable of all\nthe wars which were fought between Greeks in the days of the heroes.\nFor the war between the Eleusinians and the Athenians, as likewise that\nbetween the Thebans and the Miny\u00e6, was terminated by one engagement,\nand they were soon friends again. But the Argive host came from the\nmiddle of the Peloponnese to the middle of B\u0153otia, and Adrastus\ngot together allies from Arcadia and Messenia. And likewise some\nmercenaries came to help the Thebans from Phocis, as also the Phlegy\u00e6\nfrom the district of the Miny\u00e6. And in the battle that took place at\nIsmenius the Thebans were beaten at the first onset, and when they were\nrouted fled to the city, and as the Peloponnesians did not know how to\nfight against fortifications, but attacked them with more zeal than\njudgment, the Thebans slew many of them from the walls, and afterwards\nmade a sally and attacked them as they were drawn up in order of battle\nand killed the rest, so that the whole army was cut to pieces except\nAdrastus. But the battle was not without heavy loss to the Thebans, and\never since they call a victory with heavy loss to the victors a Cadmean\nvictory.[53] And not many years afterwards those whom the Greeks call\nEpigoni marched against Thebes with Thersander. Their army was clearly\nswelled not only from Argolis, but also from Messenia and Arcadia,\nand from Corinth and Megara. And the Thebans were aided by their\nneighbours, and a sharp fight took place at Glisas, well contested on\nboth sides. But the Thebans were beaten, and some of them fled with\nLaodamas, and the rest were reduced after a blockade. The epic poem\ncalled the Thebais has reference to this war. Callinus who mentions\nthat poem says that it was written by Homer, and his view is held by\nseveral respectable authorities. But I think it is of a later date than\nthe Iliad and Odyssey. But let this account suffice for the war between\nthe Argives and the Thebans about the sons of \u0152dipus.\n\n[52] See \u00c6schylus, _Septem contra Thebas_, 423 _sq._\n\n[53] See Erasmi _Adagia_.\n\n\n\n\nCHAPTER X.\n\n\nNot far from the gates is a large sepulchre to all those who fell in\nbattle against Alexander and the Macedonians. And at no great distance\nthey show the place where they say, believe it who will, that Cadmus\nsowed the teeth of the dragon that he slew by the well, and that the\nground produced a crop of armed men from these teeth.\n\nAnd there is a hill sacred to Apollo on the right of the gates, the\nhill and the god and the river that flows by are all called Ismenius.\nAt the approach to the temple are statues of Athene and Hermes in\nstone, called gods of the Vestibule, Hermes by Phidias and Athene by\nScopas, and next comes the temple itself. And the statue of Apollo in\nit is in size and appearance very like the one at Branchid\u00e6. Whoever\nhas seen one of these statues and learnt the statuary\u2019s name will\nnot need much sagacity, if he sees the other, to know that it is by\nCanachus. But they differ in one respect, the one at Branchid\u00e6 being\nin bronze, the Ismenian in cedarwood. There is here also the stone on\nwhich they say Manto the daughter of Tiresias sate. It is near the\nentrance, and its name even to this day is Manto\u2019s seat. And on the\nright of the temple are two stone statues, one they say of Henioche\nthe other of Pyrrha, both daughters of Creon, who ruled as guardian\nof Laodamas the son of Eteocles. And still at Thebes I know they\nchoose annually a lad of good family, good looking and strong, as\npriest to Ismenian Apollo: his title is laurel-bearer, because these\nlads wear crowns of laurel-leaves. I do not know whether all who wear\nthese laurel crowns must dedicate to the god a brazen tripod, and I\ndon\u2019t think that can be the usage, for I did not see many tripods so\noffered. But the wealthiest lads certainly do offer these tripods.\nEspecially notable for age and the celebrity of the person who gave it\nis that given by Amphitryon, Hercules wearing the laurel crown.\n\nSomewhat higher than the temple of Apollo Ismenius you will see the\nspring which is they say sacred to Ares, who placed a dragon there\nto guard it. Near it is the tomb of Caanthus, who was they say the\nbrother of Melia and the son of Oceanus, and was sent by his father to\nseek for his sister who had been carried off. But when he found Apollo\nwith Melia he could not take her away, so he dared to set the grove of\nIsmenian Apollo on fire, and the god transfixed him with an arrow, so\nthe Thebans say, and here is his tomb. And they say Melia bare Apollo\ntwo sons Tenerus and Ismenius, to Tenerus Apollo gave the power of\ndivination, and Ismenius gave his name to the river. Not that it was\nwithout a name before, if indeed it was called Ladon before the birth\nof Apollo\u2019s son Ismenius.\n\n\n\n\nCHAPTER XI.\n\n\nOn the left of the gate called Electris are the ruins of the house\nwhere they say Amphitryon dwelt, when he fled from Tiryns owing to the\ndeath of Electryon. And among the ruins is to be seen the bridal-bed\nof Alcmena, which was made they say for Amphitryon by Trophonius and\nAgamedes, as the inscription states,\n\n \u201cWhen Amphitryon was going to marry Alcmena, he contrived this\n bridal-bed for himself, and Anchasian Trophonius and Agamedes made it.\u201d\n\nThis is the inscription which the Thebans say is written here: and\nthey also show the monument of the sons of Hercules by Megara, giving\na very similar account about their death to that which Stesichorus of\nHimera and Panyasis have written in their poems. But the Thebans add\nthat Hercules in his madness wished also to kill Amphitryon, but sleep\ncame upon him in consequence of a blow from a stone, and they say\nAthene threw the stone, which they call Composer. There too are some\nstatues of women on a figure, rather indistinct from age, the Thebans\ncall them Sorceresses, and say that they were sent by Hera to prevent\nAlcmena from childbirth. Accordingly they tried to do so, but Historis\nthe daughter of Tiresias played a trick on them, she cried out in their\nhearing, and they thought Alcmena had just given birth to a child, so\nthey went away deceived, and then they say Alcmena bare a boy.\n\nHere too is a temple of Hercules called Champion, his statue is of\nwhite stone by Xenocritus and Eubius, both Thebans: the old wooden\nstatue the Thebans think is by D\u00e6dalus and I think so too. He made it,\nso the story goes, in return for an act of kindness. For when he fled\nfrom Crete the boats he made were not large enough both for himself and\nIcarus his son, and he also employed sails, an invention not known in\nhis day, that he might get the advantage of the boats of Minos (which\nwere only rowed) by availing himself of a favourable wind, and he\ngot off safe, but Icarus steering his boat rather awkwardly it upset\nthey say, and he was drowned, and his dead body carried by the waves\nto an island beyond Samos which then had no name. And Hercules found\nand recognised the corpse, and buried it, where now is a mound of no\ngreat size, by the promontory that juts out into the \u00c6gean Sea. And\nthe island and the sea near it got their names from Icarus. And on the\ngables Praxiteles has carved most of the 12 Labours of Hercules, all\nin short but the killing of the Stymphelian birds, and the cleansing\nof the country of Elis, and instead of these is a representation of\nthe wrestling with Ant\u00e6us. And when Thrasybulus the son of Lycus and\nthe Athenians with him put down the Thirty Tyrants, (they had started\nfrom Thebes on their return from exile), they offered to this temple of\nHercules colossal statues of Athene and Hercules in Pentelican marble,\nby Alcamenes.\n\nNear the temple of Hercules are a gymnasium and racecourse both called\nafter the god. And beyond the stone Composer is an altar of Apollo\nSpodius, made of the ashes of the victims. There is divination there by\nomens, which kind of divination I know the people of Smyrna use more\nthan all the other Greeks, for they have outside their walls beyond the\ncity a Temple of Omens.\n\n\n\n\nCHAPTER XII.\n\n\nThe Thebans used of old to sacrifice bulls to Apollo Spodius: but on\none occasion during the festival when the time for the sacrifice drew\nnigh, and those who had been sent for the bull did not come with it,\nthey sacrificed to the god one of the oxen in a waggon that chanced\nto be near, and since that time they have sacrificed oxen employed in\nlabour. They also tell this tradition, that Cadmus when travelling\nfrom Delphi to Phocis was guided on his journey by a cow which he had\npurchased from the herds of Pelagon, which had on each side a white\nmark like the orb of the moon at the full. Cadmus and all the army\nwith him were according to the oracle to make their home where the cow\nshould lie down tired. This spot they show. There in the open air is an\naltar and statue of Athene, erected they say by Cadmus. To those who\nthink that Cadmus came to Thebes from Egypt and not from Ph\u0153nicia this\nname of Athene affords refutation: for she is called Onga which is a\nPh\u0153nician word, and not by the Egyptian name Sais. And the Thebans say\nthat the house of Cadmus was originally in that part of the citadel\nwhere the market-place now is: and they shew the ruins of the bridal\nchambers of Harmonia and Semele, this last they do not allow men to\nenter even to this day. And those Greeks who believe that the Muses\nsang at the marriage of Harmonia say that this spot in the market-place\nis where they sang. There is also a tradition that together with the\nlightning that struck the bridal-chamber of Semele fell a piece of wood\nfrom heaven: and Polydorus they say adorned this piece of wood with\nbrass, and called it Dionysus Cadmus. And very near is the statue of\nDionysus, made by Onasimedes of brass throughout, the altar was made by\nthe sons of Praxiteles.\n\nThere is also the statue of Pronomus, a man most attractive as a\nflute-player. For a long time flute-players had only three kinds of\nflutes, for some played in the Dorian measure, and other flutes were\nadapted to the Phrygian and Lydian measures. And Pronomus was the first\nwho saw that flutes were fit for every kind of measure, and was the\nfirst to play different measures on the same flute. It is said also\nthat by the appearance of his features and the motion of all his body\nhe gave wonderful pleasure in the theatre, and a processional song of\nhis is extant for the dwellers at Chalcis near the Euripus who came\nto Delos. To him and to Epaminondas the son of Polymnis the Thebans\nerected statues here.\n\n\n\n\nCHAPTER XIII.\n\n\nEpaminondas was of illustrious descent, but his father was very poor\neven for an average Theban, and he learnt very carefully the national\neducation, and when he was quite a stripling went to school to Lysis\nthe Tarentine, who had been a pupil of Pythagoras of Samos. And, when\nthe Laced\u00e6monians were at war with the Mantineans, Epaminondas is said\nto have been sent amongst others from Thebes to aid the Laced\u00e6monians.\nAnd when Pelopidas was wounded in the battle, he ran great risks to\nbring him out of it safe. And afterwards when Epaminondas went on\nan embassy to Sparta, when the Laced\u00e6monians agreed to ratify with\nthe Greeks the peace known as the peace of Antalcidas, and Agesilaus\nasked him if the Thebans would allow the various towns in B\u0153otia to\nsubscribe to the peace separately, \u201cNot,\u201d he answered, \u201cO Spartans,\nuntil we see your neighbouring towns setting us the example.\u201d And when\nwar at last broke out between the Laced\u00e6monians and the Thebans, and\nthe Laced\u00e6monians attacked the Thebans with their own forces and those\nof their allies, Epaminondas with part of his army stationed himself\nnear the marsh Cephisis, as the Peloponnesians were going to make their\nattack in that quarter, but Cleombrotus the king of the Laced\u00e6monians\nturned aside to Ambrosus in Phocis, and after slaying Ch\u00e6reas, who had\nbeen ordered to guard the by-roads, and the men who were with him,\npassed by and got to Leuctra in B\u0153otia. There Cleombrotus and the\nLaced\u00e6monians generally had portents from the gods. The Spartan kings\nwhen they went out to war used to be accompanied by flocks of sheep, to\nsacrifice to the gods and to give them good omens before battles. These\nflocks were led by a particular kind of goat that the shepherds called\n_catoiades_. And on this occasion some wolves attacked the flocks but\ndid no harm to the sheep, only slew the goats. Vengeance is said to\nhave come upon the Laced\u00e6monians in consequence of the daughters of\nScedasus. Scedasus lived at Leuctra and had two daughters Molpia and\nHippo. They were very beautiful and two Laced\u00e6monians, Phrurarchidas\nand Parthenius, iniquitously violated them, and they forthwith hung\nthemselves, for this outrage was more than they could bear: and\nScedasus, when he could get no reparation at Laced\u00e6mon for this\noutrage, returned to Leuctra and committed suicide. Then Epaminondas\noffered funeral rites to Scedasus and his daughters, and vowed that a\nbattle should take place there, as much for their vengeance as for the\nsafety of Thebes. But the B\u0153otarchs were not all of the same view, but\ndiffered in their opinions. Epaminondas and Malgis and Xenocrates were\nfor engaging the Laced\u00e6monians without delay, whereas Damoclidas and\nDamophilus and Simangelus were against an engagement, and recommended\nthe withdrawal of the women and children into Attica, and that they\nshould themselves prepare for a siege. Thus the votes of the six were\nequally divided, but the vote of the 7th B\u0153otarch on his return to\nthe camp, (he had been on the look-out at Cith\u00e6ron, and his name was\nBacchylides), being given on the side of Epaminondas, it was agreed\nto stake everything on a battle. Now Epaminondas had suspicions about\nthe fidelity of several of the B\u0153otians especially the Thespians,\nfearing therefore that they would desert in the battle, he gave leave\nto whoever would to go home, and the Thespians went off in full force,\nand any other B\u0153otians who had ill-will to the Thebans. And when the\nengagement came on, the allies of the Laced\u00e6monians, who had previously\nnot been overwell pleased with them, openly showed their hostility by\nnot standing their ground, but giving way wherever the enemy attacked.\nBut the battle between the Laced\u00e6monians and the Thebans was well\ncontested, the former relying on their long military experience and\nashamed to impair the old prestige of Sparta, while the latter saw\nthat the fate of their country their wives and children was staked on\nthe result of this fight. But after many Laced\u00e6monians of high rank\nhad fallen as also their king Cleombrotus, then the Spartans though\nhard pressed felt obliged to continue the combat, for amongst the\nLaced\u00e6monians it was considered most disgraceful to allow the dead body\nof one of their kings to remain in the hands of the enemy.\n\nThis victory of the Thebans was the most notable of all victories won\nby Greeks over Greeks: for the Laced\u00e6monians on the next day _instead\nof renewing the battle_ purposed burying their dead, and sent a herald\nto the Thebans to ask leave to do so. And Epaminondas knowing that it\nwas always the custom of the Laced\u00e6monians to conceal their losses,\nsaid that their allies must first bury their dead, and afterwards he\nwould permit the Laced\u00e6monians to bury theirs. And as some of the\nallies had none to bury, (as none of them were killed), and others had\nlost only a few, the Laced\u00e6monians buried their dead, and thus it was\nclear that most of the dead were Spartans. Of the Thebans and B\u0153otians\nwho remained to share in the battle there fell only 47 men, while the\nLaced\u00e6monians lost more than 1,000.\n\n\n\n\nCHAPTER XIV.\n\n\nDirectly after the battle Epaminondas allowed all the other\nPeloponnesians to depart to their homes, but the Laced\u00e6monians he\nkept shut up at Leuctra. But when he heard that the Spartans were\ncoming in full force to their relief, then he allowed them to depart\non conditions of war, for he said that it was better to fight on\nLaced\u00e6monian than B\u0153otian ground. And the Thespians, looking with\nregret at their past ill-will to the Thebans and with anxiety at their\npresent fortunes, thought it best to abandon their own city and flee\nto Ceressus, a fortified place belonging to them, into which they had\nformerly thrown themselves when the Thessalians invaded their country.\nBut the Thessalians on that occasion, as they seemed hardly likely\nto capture Ceressus consulted the oracle at Delphi, and this was the\nresponse they received. \u201cShady Leuctra and the Alesian soil are dear to\nme, dear to me too are the unfortunate daughters of Scedasus. In the\nfuture looms a lamentable battle there: but no one shall capture it\ntill the Dorians lose the flower of their young men, when its day of\nfate shall have come. Then shall Ceressus be captured, but not before.\u201d\n\nAnd now when Epaminondas had captured Ceressus, and taken captive\nthe Thespians who had fled for refuge there, he forthwith turned his\nattention to affairs in the Peloponnese, as the Arcadians eagerly\ninvited his co-operation. And when he went to the Peloponnese he made\nthe Argives his voluntary allies, and restored the Mantineans, who had\nbeen dispersed in villages by Agesipolis, to Mantinea, and, as the\nsmall towns of the Arcadians were insecure, he persuaded the Arcadians\nto evacuate them, and established for them one large town still called\nMegalopolis. By this time Epaminondas\u2019 period of office as B\u0153otarch had\nexpired, and the penalty for continuing office longer was death. But\nEpaminondas, considering the law an illtimed one, disregarded it and\ncontinued B\u0153otarch: and marched with an army against Sparta and, as\nAgesilaus declined a combat, turned his attention towards colonizing\nMessene, as I have shewn in my account of Messenia. And meantime the\nTheban allies overran Laconia and plundered it, scouring over the\nwhole country. This induced Epaminondas to take the Thebans back into\nB\u0153otia. And when he got with his army as far as Lech\u00e6um, and was about\nto pass through a narrow and difficult defile, Iphicrates the son of\nTimotheus with a force of Athenians and some targeteers attacked him.\nAnd Epaminondas routed them and pursued them as far as Athens, but\nas Iphicrates would not allow the Athenians to go out and fight, he\nreturned to Thebes. And there he was acquitted for continuing B\u0153otarch\nbeyond the proper time: for it is said that none of the judges would\npass sentence upon him.\n\n\n\n\nCHAPTER XV.\n\n\nAnd after this when Alexander the ruler in Thessaly with a high hand\ntreacherously imprisoned Pelopidas, (who had come to his court as to\na ruler who was personally a friend of his and publicly a friend of\nthe Theban people), the Thebans immediately marched against Alexander,\nputting at their head Cleomenes and Hypatus who were then B\u0153otarchs,\nand Epaminondas happened to be one of the force. And when they were\nnear Pyl\u00e6, Alexander who lay in ambush attacked them in the pass. And\nwhen they saw their condition was desperate, then the soldiers gave\nthe command to Epaminondas, and the B\u0153otarchs willingly conceded the\ncommand. And Alexander lost his confidence in victory, when he saw\nthat Epaminondas had taken the command, and gave up Pelopidas. And\nduring the absence of Epaminondas the Thebans drove the Orchomenians\nout of their country. Epaminondas looked on this as a misfortune, and\nsaid the Thebans would never have committed this outrage had he been\nat home. And as he was chosen B\u0153otarch again, he marched with an army\nto the Peloponnese again, and beat the Laced\u00e6monians in battle at\nLech\u00e6um, and also the Ach\u00e6ans from Pellene and the Athenians who were\nunder the command of Chabrias. And it was the rule with the Thebans to\nransom all their prisoners, except B\u0153otian deserters, whom they put to\ndeath. But Epaminondas after capturing a small town of the Sicyonians\ncalled Ph\u0153bia, where were a good many B\u0153otian deserters, contented\nhimself with leaving a stigma upon them by calling them each by the\nname of a different nationality. And when he got with his army as far\nas Mantinea, he was killed in the moment of victory by an Athenian. The\nAthenian who killed Epaminondas is represented in a painting at Athens\nof the cavalry-skirmish to have been Gryllus, the son of that Xenophon\nwho took part in the expedition of Cyrus against king Artaxerxes, and\nwho led the Greeks back again to the sea.\n\nOn the statue of Epaminondas are four elegiac lines about him, that\ntell how he restored Messene, and how the Greeks got their freedom\nthrough him. These are the lines.\n\n\u201cSparta cut off the glory from our councils, but in time sacred Messene\ngot back her children. Megalopolis was crowned by the arms of Thebes,\nand all Greece became autonomous and free.\u201d\n\nSuch were the glorious deeds of Epaminondas.\n\n\n\n\nCHAPTER XVI.\n\n\nAnd at no great distance from the statue of Epaminondas is the temple\nof Ammon, the statue by Calamis and a votive offering from Pindar, who\nalso sent a Hymn in honour of Ammon to the Ammonians in Libya, which\nHymn is now inscribed on a triangular pillar near the altar which\nPtolemy the son of Lagus dedicated to Ammon. Next to the temple of\nAmmon the Thebans have what is called Tiresias\u2019 tower to observe the\nomens, and near it is a temple of Fortune carrying in her arms Wealth\nas a child. The Thebans say that Xenophon the Athenian made the hands\nand face of the statue, and Callistonicus a native of Thebes all the\nother parts. The idea is ingenious of putting Wealth in the hands of\nFortune as her mother or nurse, as is also the idea of Cephisodotus who\nmade for the Athenians a statue of Peace holding Wealth.\n\nThe Thebans have also some wooden statues of Aphrodite, so ancient\nthat they are said to be votive offerings of Harmonia, made out\nof the wood of the gunwales of the ships of Cadmus. One they call\nthe Celestial Aphrodite, the other the Pandemian, and the third\nthe Heart-Turner. Harmonia meant by these titles of Aphrodite the\nfollowing. The Celestial is a pure love and has no connection with\nbodily appetite, the Pandemian is the common vulgar sensual love,\nand thirdly the goddess is called Heart-Turner because she turns the\nheart of men away by lawless passion and unholy deeds. For Harmonia\nknew that many bold deeds had been done in lawless passion both among\nthe Greeks and barbarians, such as were afterwards sung by poets, as\nthe legends about the mother of Adonis, and Ph\u00e6dra the daughter of\nMinos, and the Thracian Tereus. And the temple of Law-giving Demeter\nwas they say formerly the house of Cadmus and his descendants. And the\nstatue of Demeter is only visible down to the chest. And there are some\nbrazen shields hung up here, which they say belonged to some of the\nLaced\u00e6monian notables that fell at Leuctra.\n\nAt the gate called Pr\u0153tis is a theatre, and near it the temple of\nLysian Dionysus. The god was so called because, when some Thebans were\ntaken captive by the Thracians, and conducted to Haliartia, the god\nfreed them, and gave them an opportunity to kill the Thracians in their\nsleep. One of the statues in the temple the Thebans say is Semele. Once\nevery year the temple is open on stated days. There are also the ruins\nof the house of Lycus, and the sepulchre of Semele, it cannot be the\nsepulchre of Alcmene, for when she died she became a stone. But the\nTheban account about her differs from the Megarian: in fact the Greek\ntraditions mostly vary. The Thebans have here also monuments of the\nsons and daughters of Amphion, the two sexes apart.\n\n\n\n\nCHAPTER XVII.\n\n\nAnd next is the temple of Artemis Euclea, the statue of the goddess is\nby Scopas. They say the daughters of Antip\u0153nus, Androclea and Alcis,\nare buried in this temple. For when Hercules and the Thebans were going\nto engage in battle with the Orchomenians, an oracle informed them\nthat, if any one of their most notable citizens in respect to birth\nwas willing to commit suicide, they would obtain victory in the war.\nTo Antip\u0153nus, who was of most illustrious descent, it did not appear\nagreeable to die for the people, but his daughters had no objection,\nso they committed suicide and were honoured accordingly. In front of\nthe temple of Artemis Euclea is a lion in stone, which was it is said\na votive offering of Hercules, when he had vanquished in battle the\nOrchomenians and their king Erginus the son of Clymenus. And near it is\na statue of Apollo Boedromius, and one of Hermes Agor\u00e6us, this last\nthe votive offering of Pindar. The funeral pile of the children of\nAmphion is about half a stade from their tombs, the ashes still remain.\nAnd near the statue of Amphitryon are they say two stone statues of\nAthene Zosteria (_the Girder_), and they say Amphitryon armed himself\nhere, when he was on the point of engaging the Eub\u0153ans and Chalcodon.\nThe ancients called putting on one\u2019s armour _girding oneself_: and they\nsay that when Homer represents Agamemnon as having a belt like Ares, he\nrefers to his armour.[54]\n\nA mound of earth not very high is the sepulchre of Zethus and Amphion.\nThe inhabitants of Tithorea in Phocis like to carry away earth from\nthis mound when the Sun is in Taurus, for if they take of this soil\nthen, and put it on the tomb of Antiope, their land gains in fertility\nwhile the Theban loses. So the Thebans guard the sepulchre at that time\nof the year. And these two cities believe this in consequence of the\noracles of Bacis, in which the following lines occur.\n\n \u201cWhenever a native of Tithorea shall pour libations on the earth to\n Amphion and Zethus, and offer prayers and propitiations when the Sun\n is in Taurus, then be on your guard against a terrible misfortune\n coming on your city: for the fruits of the earth will suffer a blight,\n if they take of the earth and put it on the sepulchre of Phocus.\u201d\n\nBacis calls it the sepulchre of Phocus for the following reason.\n_Dirce_, the wife of Lycus, honoured Dionysus more than any of the\ngods, and when she suffered according to the tradition a cruel\ndeath[55] he was angry with Antiope: and the excessive wrath of the\ngods is somehow fatal. They say Antiope went mad and wandered over all\nGreece out of her mind, and that Phocus the son of Ornytion the son of\nSisyphus fell in with her and cured her, and made her his wife. And\ncertainly Antiope and Phocus are buried together. And the stones by\nthe tomb of Amphion, which lie about in no particular order, are they\nsay those which followed Amphion\u2019s music. Similar legends are told of\nOrpheus, how the animals followed his harping.\n\n[54] See Iliad, ii. 478, 479.\n\n[55] See the story in Propertius, iv. 15.\n\n\n\n\nCHAPTER XVIII.\n\n\nThe road to Chalcis from Thebes is by the gate Pr\u0153tis. On the high road\nis the tomb of Melanippus, one of the greatest warriors of the Thebans,\nwho, when the Argives besieged Thebes, slew Tydeus and Mecisteus one of\nthe brothers of Adrastus, and was himself slain they say by Amphiaraus.\nAnd very near this tomb are three rude stones, the Theban antiquarians\nsay that Tydeus was buried here, and that he was interred by M\u00e6on. And\nthey confirm their statement by the following line from the Iliad,\n\n    \u201cTydeus, who lies \u2019neath mound of earth at Thebes.\u201d[56]\n\nAnd next are the tombs of the children of \u0152dipus, I have not myself\nseen the funeral rites performed to their memory, but I have received\ntrustworthy accounts. The Thebans say that they offer funeral\nsacrifices to several heroes as well as to the children of \u0152dipus, and\nthat during these sacrifices the flame and smoke divide. I was induced\nto credit this from the following thing which I have myself seen. In\nMysia above Caicus is a small city called Pioni\u00e6, whose founder was\nthey say Pionis one of the descendants of Hercules, and when they are\ncelebrating his funeral sacrifices the smoke rises up from the tomb\nspontaneously. I have myself seen this. The Thebans also show the tomb\nof Tiresias, about 15 stades distant from the tomb of the children of\n\u0152dipus: but they admit that Tiresias died in Haliartia, so that they\nallow the tomb here to be a cenotaph.\n\nThe Thebans also shew the tomb of Hector the son of Priam near the Well\nof \u0152dipus. They say that his remains were brought here from Ilium in\naccordance with the following oracle.\n\n\u201cYe Thebans, who inhabit the city of Cadmus, if ye wish your country\nto enjoy abundant wealth, bring to your city from Asia Minor the bones\nof Hector the son of Priam, and respect the hero at the suggestion of\nZeus.\u201d\n\nThe Well is called \u0152dipus\u2019 Well, because he washed off in it the blood\nof his father\u2019s murder. And near the Well is the tomb of Asphodicus,\nwho slew in the battle against the Argives Parthenop\u00e6us the son of\nTalaus, (according to the tradition of the Thebans, for the verses\nin the Thebais about the death of Parthenop\u00e6us say that Periclymenus\nkilled him).\n\n[56] xiv. 114.\n\n\n\n\nCHAPTER XIX.\n\n\nOn this high-road is a place called Teumessus, where they say Europa\nwas hidden by Zeus. And there is also a tradition about a fox of\nTeumessus, that it was brought up to hurt the Thebans through the wrath\nof Dionysus, and that, when it was about to be taken by the dog which\nArtemis gave to Procris the daughter of Erechtheus, both dog and fox\nwere turned into stone. There is also at Teumessus a temple of Athene\nTelchinia without a statue: as to her title Telchinia one may infer\nthat some of the Telchinians, who formerly dwelt at Cyprus and who\nmigrated into B\u0153otia, erected this temple to her under that title.\n\nOn the left of Teumessus about 7 stades further you come to the ruins\nof Glisas, and before them on the right of the road is a small mound\nshaded by a wild wood, and some trees have been planted there. It is\nthe tomb of those that went with \u00c6gialeus the son of Adrastus on the\nexpedition against Thebes, and of several noble Argives, and among\nthem Promachus the son of Parthenop\u00e6us. The tomb of \u00c6gialeus is at\nPag\u00e6, as I have previously shown in my account about Megara. As you\ngo on the high road from Thebes to Glisas is a place, surrounded by\nunhewn stones, which the Thebans call the head of the serpent. They\nsay this serpent lifted its head out of its hole, and Tiresias passing\nby chopped its head off with his sword. That is how the place got its\nname. And above Glisas is a mountain called Highest, and on it is\nthe temple and altar of Highest Zeus. And the torrent here they call\nThermodon. And as you turn towards Teumessus on the road to Chalcis\nis the tomb of Chalcodon, who was slain by Amphitryon in the battle\nfought by the Eub\u0153ans against the Thebans. And next come the ruins of\nthe towns of Harma and Mycalessus, the former was so called according\nto the tradition of the people of Tanagra because the chariot of\nAmphiaraus disappeared here, and not where the Thebans say it did. And\nMycalessus was so called they state because the cow that led Cadmus and\nhis army to Thebes lowed here.\n\nI have described in my account of Attica how Mycalessus was\ndepopulated. In it near the sea is a temple of Mycalessian Demeter:\nwhich they say is shut and opened again every night by Hercules, who\nthey say is one of the Id\u00e6an Dactyli. The following miracle takes place\nhere. At the feet of the statue of Demeter they put some of the fruits\nof Autumn, and they remain fresh all the year.\n\nAt the place where the Euripus parts Eub\u0153a from B\u0153otia, as you go\nforward a little on the right of the temple of Mycalessian Demeter\nyou come to Aulis, so called they say from the daughter of Ogygus.\nThere is here a temple of Artemis and two stone statues of her, one\nholding torches, and the other like an archer. They say that when the\nGreeks in accordance with the oracle of Calchas were about to sacrifice\nIphigenia, the goddess caused a doe to be sacrificed instead. And\nthey keep in the temple the remains of the plane-tree which Homer has\nmentioned in the Iliad.[57] It is also said that the wind at Aulis\nwas not favourable to the Greeks, but when at last a favourable wind\nappeared then everyone sacrificed to Artemis what each had, male and\nfemale victims, and since then it has been customary at Aulis to accept\nall kinds of victims. There are shown here too the well near which the\nplane-tree grows, and on a hill near the tent of Agamemnon a brazen\nthreshold. And some palm trees grow before the temple, the fruit of\nwhich is not throughout good to eat as in Palestine, but they are\nmore mellow than the fruit of the palm-trees in Ionia. There are not\nmany inhabitants at Aulis, and all of them are potters. The people of\nTanagra inhabit this district, and all about Mycalessus and Harma.\n\n[57] Iliad, ii. 307, 310.\n\n\n\n\nCHAPTER XX.\n\n\nIn that part of the district of Tanagra near the sea is a place called\nDelium, in which are statues of Artemis and Leto. And the people of\nTanagra say their founder was P\u0153mander, the son of Ch\u00e6resilaus the son\nof Iasius the son of Eleuther, who was the son of Apollo by \u00c6thusa\nthe daughter of Poseidon. And P\u0153mander they say married Tanagra the\ndaughter of \u00c6olus, though Corinna in her verses about her says that\nshe was the daughter of Asopus. As her life was prolonged to a very\nadvanced age they say that the people who lived round about called her\nGraia, and in process of time called the city so too. And the name\nremained so long that Homer speaks of the city by that name in his\nCatalogue, in the line\n\n    \u201cThespea, and Graia, and spacious Mycalessus.\u201d[58]\n\nBut in process of time it got its old name Tanagra back again.\n\nAt Tanagra is the tomb of Orion, and the mountain Cerycius, where they\nsay Hermes was reared. There is also the place called Polus, where they\nsay Atlas sits and meditates on things under the earth and things in\nheaven, of whom Homer writes,\n\n \u201cDaughter of astute Atlas, who knows the depths of every sea, and who\n by himself supports the lofty pillars, which keep apart earth and\n heaven.\u201d[59]\n\nAnd in the temple of Dionysus the statue of the god by Calamis in\nParian stone is well worth looking at, but more wonderful still is a\nstatue of Triton. And a legend about Triton of hoar antiquity says that\nthe women of Tanagra before the orgies of Dionysus bathed in the sea\nto purify themselves, and as they were swimming about Triton assailed\nthem, and they prayed Dionysus to come to their aid, and the god\nhearkened to them and conquered Triton after a fight with him. Another\nlegend lacks the antiquity of this, but is more plausible. It relates\nthat, when the herds were driven to the sea, Triton lay in ambush and\ncarried some of them off. He also plundered small vessels, till the\npeople of Tanagra filled a bowl full of wine for him. And he came to it\nattracted they say by its aroma, and drank of it and fell asleep and\ntumbled down the rocks, and a man of Tanagra smote his head off with\nan axe. And for this reason his statue has no head. And because he was\ncaptured when drunk they think he was killed by Dionysus.\n\n[58] Iliad, ii. 498.\n\n[59] Odyssey, i. 52-54.\n\n\n\n\nCHAPTER XXI.\n\n\nI have also seen another Triton among the Curiosities at Rome, but not\nso big as this one at Tanagra. This is the appearance of Tritons: the\nhair on their head is like frog-wort in the marshes, and one hair is\nnot to be distinguished from another, the rest of their body is rough\nwith thin scales like the shark. Under their ears they have the gills\nof a fish, and the nose of a man but a somewhat larger mouth and the\nteeth of an animal. Their eyes are I think a greyish blue, and their\nhands and fingers and nails are like the claws of shell-fish. And under\nthe breast and belly they have fins like dolphins instead of feet.\nI have also seen the Ethiopian bulls, which they call rhinoceroses\nbecause a horn projects from their nose and a little horn besides\nunder it, but they have no horns on their head. I have seen also the\nP\u00e6onian bulls, which are rough all over their bodies but especially in\nthe breast and chin. I have seen also the Indian camels which are like\nleopards in colour. There is also a wild animal called the elk, which\nis something between a stag and a camel, and is found among the Celts.\nIt is the only animal we know of that men cannot hunt or see at a\ndistance, but when they are engaged in hunting other animals sometimes\nthe deity drives the elk into their hands. But it scents men they say\nat a great distance, and hides among the rocks and in the recesses of\ncaves. Hunters therefore, when they have drawn a large net completely\nround a large district or even a mountain, so that nothing in that area\ncan escape, among other animals that they catch when they draw the net\ntight capture occasionally the elk. But if it should not happen to be\nin this area, there is no other device by which one could capture the\nelk. As to the wild animal which Ctesias speaks of in his account of\nthe Indians, called by them _martiora_, but by the Greeks manslayer, I\nam convinced this is the tiger. As to the Indian tradition, that it has\nthree rows of teeth in each of its jaws and stings at the end of its\ntail, with which it defends itself and hurls them at a distance like\nan archer his arrows, this report I cannot believe, and I think the\nIndians only accept it from their excessive terror of this animal. They\nare also deceived about its colour, for when it appears in the rays\nof the Sun the tiger often looks red and all one colour, either from\nits speed or if not running from its incessant motion, especially if\nit is not seen near. I think indeed that if anyone were to travel into\nthe remote parts of Libya or India or Arabia, wishing to find the wild\nanimals that are to be found in Greece, he would not find them at all,\nbut he would find others different. For it is not only man that changes\nhis appearance in different climates and lands, but also everything\nelse is subject to the same conditions, for the Libyan asps have the\nsame colour as the Egyptian ones, while in Ethiopia the earth produces\nthem as black as the men. We ought therefore neither to receive any\naccount too hastily, nor to discredit the uncommon, for example I\nmyself have not seen winged serpents yet I believe there are such, for\na Phrygian brought into Ionia a scorpion that had wings like locusts.\n\n\n\n\nCHAPTER XXII.\n\n\nAt Tanagra besides the temple of Dionysus there is one of Themis,\nand another of Aphrodite, and a third of Apollo, near which are both\nArtemis and Leto. With respect to the two temples of Hermes _the\nRam-carrier_ and Hermes _the Champion_, they say Hermes got the first\ntitle because he allayed a pestilence by carrying a ram round the\nwalls, and that is why Calamis made a statue of Hermes carrying a ram\non his shoulders. And whoever is selected as the most handsome youth,\ncarries a ram on his shoulders round the walls during the festival of\nHermes. And Hermes they say was called Champion because, when the\nEretrians came with a fleet from Eub\u0153a to Tanagra, he led the young men\nout to battle, and himself (with a scraper like a young man) mainly\nbrought about the rout of the Eub\u0153ans. There is also some purslane\npreserved in the temple of Hermes the Champion: for they fancy it was\nunder this tree that Hermes was reared. And at no great distance is a\ntheatre, and near it a portico. The people of Tanagra seem to honour\ntheir gods most of all the Greeks, for they keep their houses and\ntemples apart, and their temples are in a pure place, and apart from\nmen. And Corinna, the only Poetess of Tanagra, has a tomb in the town\nin a conspicuous place, and her painting is in the gymnasium, her head\nis adorned with a fillet because of her victory over Pindar at Thebes.\nAnd I think she conquered him because of her dialect, for she did not\ncompose in Doric like Pindar, but in \u00c6olic which the \u00c6olians would\nunderstand, and she was also one of the handsomest of women as we can\nsee from her painting. They have also two kinds of cocks, game cocks\nand those they call black cocks. The latter are in size like the Lydian\nbirds and in colour like a crow, and their gills and crest are like the\nanemone, and they have small white marks on the end of their bill and\ntail. Such is their appearance.\n\nAnd in B\u0153otia on the left of the Euripus is the mountain Messapium,\nand at the foot of it is the B\u0153otian city Anthedon on the sea, called\naccording to some after the Nymph Anthedon, but according to others\nfrom Anthas who they say ruled here, the son of Poseidon by Alcyone\nthe daughter of Atlas. At Anthedon in about the middle of the city is\na temple and grove round it of the Cabiri, and near it is a temple\nof Demeter and Proserpine and their statues in white stone. There is\nalso a temple of Dionysus and a statue of the god in front of the city\nin the land direction. Here too are the tombs of Otus and Ephialtes\nthe sons of Iphimedea and Aloeus, who were slain by Apollo as both\nHomer[60] and Pindar have represented. Fate carried them off in Naxos\nbeyond Paros, but their tombs are in Anthedon. And by the sea is a\nplace called the leap of Glaucus. He was a fisherman but after eating\na certain grass became a marine god and predicts the future, as is\nbelieved by many and especially by seafaring men, who every year speak\nof Glaucus\u2019 powers of prophesy. Pindar and \u00c6schylus have celebrated\nGlaucus from these traditions of the people of Anthedon, Pindar not so\nmuch, but \u00c6schylus has made him the subject of one of his plays.\n\n[60] Odyssey, xi. 318-320. Pindar, Pyth. iv. 156 _sq._\n\n\n\n\nCHAPTER XXIII.\n\n\nThe Thebans in front of the gate Pr\u0153tis have what is called the\ngymnasium of Iolaus, and a mound of earth constituting a race-course\nlike that at Olympia and Epidaurus. There is also shown there the\nhero-chapel of Iolaus, who died in Sardinia, (as the Thebans admit),\nwith the Athenians and Thespians who crossed over with him. As you\nleave the race-course on the right is the Hippodrome, and in it is the\ntomb of Pindar. When he was quite a young man, going one day to Thespi\u00e6\nin the middle of a very hot day, he was tired and sleep came upon him.\nAnd he lay down a little above the road, and some bees settled on him\nas he slept and made their honey on his lips. This circumstance made\nhim first write poems. And when he was famous throughout all Greece,\nthe Pythian Priestess raised his fame still higher by proclaiming at\nDelphi, that Pindar was to have an equal share with Apollo of the\nfirstfruits. It is said that he also had an appearance in a dream when\nhe was advanced in years. Proserpine stood by him as he slept, and told\nhim that she was the only one of the gods that was not celebrated by\nhim, but he would also celebrate her in an Ode when he came to her. And\nhe died before the close of the 10th day after this dream. And there\nwas at Thebes an old woman related to Pindar, who had been accustomed\nto sing many of his Odes, to her Pindar appeared in a dream and recited\nhis Hymn to Proserpine. And she directly she awoke wrote it down just\nas she had heard him reciting in her dream. In this Hymn Pluto has\nseveral titles, among others the _Golden-reined_, dearly an allusion\nto the Rape of Proserpine.\n\nThe road from the tomb of Pindar to Acr\u00e6phnium is mostly level. They\nsay Acr\u00e6phnium was originally a city in the district of Thebes, and I\nheard that some Thebans fled for refuge there when Alexander destroyed\nThebes, for through weakness and old age they were not able to get safe\nto Attica but dwelt there. This little city is situated on Mount Ptoum,\nand the temple and statue of Dionysus there are well worth seeing.\n\nAbout 15 stades further you come to the temple of Ptoan Apollo. Ptous\nwas the son of Athamas and Themisto, and from him both Apollo and the\nMountain got their name according to the poet Asius. And before the\ninvasion of Alexander and the Macedonians, and the destruction of\nThebes, there was an infallible oracle there. And on one occasion a\nEuropean whose name was Mys was sent by Mardonius to consult the oracle\nin his own tongue, and the god gave his response not in Greek but in\nthe Carian dialect.[61]\n\nWhen you have passed over the mountain Ptoum, you come to Larymna\na city of the B\u0153otians by the sea, so called from the daughter of\nCynus who was Larymna: her remote ancestors I shall relate when I\ncome to Locris. Formerly Larymna was reckoned in with Opus, but when\nthe Thebans became powerful the inhabitants voluntarily transferred\nthemselves to the B\u0153otians. There is here a temple of Dionysus, and a\nstatue of the god in a standing posture. And there is a deep harbour\nclose to the shore, and the mountains above the town afford excellent\nwild boar hunting.\n\n[61] See Herodotus, viii. 135.\n\n\n\n\nCHAPTER XXIV.\n\n\nAs you go from Acr\u00e6phnium straight for the lake Cephisis, which is\ncalled by some Copais, is the plain called Athamantium, where they\nsay Athamas lived. The river Cephisus has its outlet into this lake,\nwhich river has its rise at Lil\u00e6a in Phocis, and when you have sailed\nthrough the lake you come to Cop\u00e6 a small town on its banks, which\nHomer has mentioned in his Catalogue of the ships.[62] Demeter and\nDionysus and Serapis have temples there. The B\u0153otians say that formerly\nthere were several small towns, as Athen\u00e6 and Eleusis, inhabited near\nthis lake, which were swept away one winter by a flood. The fish\ngenerally in Lake Cephisis are very like other lake fish, but the eels\nare especially fine and good eating.\n\nOn the left of Cop\u00e6 about 12 stades further you come to Olmones, about\nseven stades distant from which is Hyettus, villages both of them now\nas always, and I think formerly they as well as the plain Athamantium\nbelonged to Orchomenus. The traditions I have heard about Hyettus the\nArgive, and Olmus the son of Sisyphus, I shall relate when I come to\nOrchomenus. There is nothing remarkable to be seen at Olmones, but at\nHyettus there is a temple of Hercules, where those who are sick can\nobtain healing from him. The statue of the god is not artistic, but\nmade of rude stone as in old times.\n\nAnd about 20 stades from Hyettus is the small town Cyrtones: the\nancient name was Cyrtone. It is built on a high hill, and contains a\ntemple and grove of Apollo, and statues of both Apollo and Artemis in a\nstanding picture. There is also some cold water there that flows from\nthe rock, and near this spring a temple of the Nymphs and small grove,\nin which all kinds of trees that are planted grow.\n\nNext to Cyrtones, after you have passed over the mountain, you come to\nthe little town of Corsea, and below it is a grove of wild trees mostly\nholm-oaks. There is a small statue of Hermes in the grove in the open\nair, about half a stade from Corsea. As you descend to the level plain\nthe river Platanius has its outlet into the sea, and on the right of\nthis river the B\u0153otians on the borders inhabit the town of Hal\u00e6 by the\nsea, which parts Locris from Eub\u0153a.\n\n[62] Iliad, ii. 502.\n\n\n\n\nCHAPTER XXV.\n\n\nAt Thebes near the gate Neistis is the tomb of Men\u0153ceus the son of\nCreon, who voluntarily slew himself in accordance with the oracle at\nDelphi, when Polynices and his army came from Argos. A pomegranate\ntree grows near this tomb, when its fruit is ripe if you break the\nrind the kernel is like blood. This tree is always in bloom. And the\nThebans say the vine first grew at Thebes, but they have no proof of\nwhat they assert. And not far from the tomb of Men\u0153ceus they say the\nsons of \u0152dipus had a single combat and killed one another. As a record\nof this combat there is a pillar, and a stone shield upon it. A place\nalso is shown where the Thebans say that Hera suckled Hercules when a\nbaby through some deceit on the part of Zeus. And the whole place is\ncalled Antigone\u2019s Dragging-ground: for as she could not easily lift up\nwith all her zeal the corpse of Polynices, her next idea was to drag it\nalong, which she did till she was able to throw it on the funeral pile\nof Eteocles which was blazing.\n\nWhen you have crossed the river called Dirce from the wife of Lycus,\n(about this Dirce there is a tradition that she defamed Antiope and\nwas consequently killed by the sons of Antiope), there are ruins of\nPindar\u2019s house, and a temple of the Dindymene Mother, the votive\noffering of Pindar, the statue of the goddess is by the Thebans\nAristomedes and Socrates. They are wont to open this temple one day in\neach year and no more. I happened to be present on that day, and I saw\nthe statue which is of Pentelican marble as well as the throne.\n\nOn the road from the gate Neistis is the temple of Themis and the\nstatue of the goddess in white stone, and next come temples of the\nFates and of Zeus Agor\u00e6us, the latter has a stone statue, but the Fates\nhave no statues. And at a little distance is a statue of Hercules in\nthe open air called _Nose-cutter-off_, because (say the Thebans) he cut\noff the noses of the envoys who came from Orchomenus to demand tribute.\n\nAbout 25 stades further you come to the grove of Cabirian Demeter and\nProserpine, which none may enter but the initiated. About seven stades\nfrom this grove is the temple of the Cabiri. Who they were and what\nare their rites or those of Demeter I must be pardoned by the curious\nfor passing over in silence. But nothing prevents my publishing to\neverybody the origin of these rites according to the Theban traditions.\nThey say there was formerly a town here, the inhabitants of which were\ncalled Cabiri, and that Demeter getting acquainted with Prometheus (one\nof the Cabiri), and Prometheus\u2019 son \u00c6tn\u00e6us, put something into their\nhands. What this deposit was, and the circumstances relating to it, it\nis not lawful for me to disclose. But the mysteries of Demeter were a\ngift to the Cabiri. But when the Epigoni led an army against Thebes and\ncaptured it, the Cabiri were driven out by the Argives, and for some\ntime the mysteries were not celebrated. Afterwards however they are\nsaid to have been reestablished by Pelarge, the daughter of Potneus,\nand her husband Isthmiades, who taught them to the person whose name\nwas Alexiarous. And because Pelarge celebrated the mysteries beyond the\nancient boundaries, Telondes and all of the Cabiri who had left Cabir\u00e6a\nreturned. Pelarge in consequence of an oracle from Dodona was treated\nwith various honours, and a victim big with young was ordered for her\nsacrifice. The wrath of the Cabiri is implacable as has frequently been\nmanifested. For example when some private persons at Naupactus imitated\nthe mysteries at Thebes, vengeance soon came upon them. And those of\nXerxes\u2019 army who were with Mardonius and left in B\u0153otia, when they\nentered the temple of the Cabiri (partly from the hope of finding great\nwealth there, but more I think to insult the divinity), went mad and\nperished by throwing themselves into the sea from the rocks. And when\nAlexander after his victory put Thebes and all Thebais on fire, the\nMacedonians who went into the temple of the Cabiri with hostile intent\nwere killed by lightning and thunderbolts. So holy was this temple from\nthe first.\n\n\n\n\nCHAPTER XXVI.\n\n\nOn the right of the temple of the Cabiri is a plain called the plain\nof Tenerus from Tenerus the seer, who they think was the son of Apollo\nand Melia, and a large temple to Hercules surnamed Hippodetes, because\nthey say the Orchomenians came here with an army, and Hercules by\nnight took their horses and tied them to their chariots. And a little\nfurther you come to the mountain where they say the Sphinx made her\nheadquarters, reciting a riddle for the ruin of those she captured.\nOthers say that with a naval force she used to sail the seas as a\npirate, and made her port Anthedon, and occupied this mountain for her\nrobberies, till \u0152dipus slew her after vanquishing her with a superior\nforce, which he brought from Corinth. It is also said that she was the\nillegitimate daughter of Laius, and that her father out of good will to\nher told her the oracle that was given to Cadmus at Delphi, an oracle\nwhich no one knew but the kings of Thebes. Whenever then any one of her\nbrothers came to consult her about the kingdom, (for Laius had sons by\nmistresses, and the oracle at Delphi only referred to his wife Epicaste\nand male children by her), she used subtlety to her brothers, saying\nthat if they were the sons of Laius they would know the oracle given\nto Cadmus, and if they could not give it she condemned them to death,\nas being doubtful claimants of the blood royal. And \u0152dipus learnt this\noracle in a dream.\n\nAbout 15 stades from this mountain are the ruins of Onchestus, where\nthey say Onchestus the son of Poseidon dwelt, and in my time there\nwas a statue of Onchestian Poseidon, and the grove which Homer has\nmentioned.[63] And as you turn to the left from the temple of the\nCabiri in about 50 stades you will come to Thespia built under Mount\nHelicon. The town got its name they say from Thespia the daughter\nof Asopus. Others say that Thespius the son of Erechtheus came from\nAthens, and gave his name to it. At Thespia is a brazen statue of\nZeus Soter: they say that, when a dragon once infested the town, Zeus\nordered one of the lads chosen by lot every year to be given to the\nmonster. The names of his other victims they do not record, but for\nCleostratus the last victim they say his lover Menestratus invented\nthe following contrivance. He made for him a brazen breastplate with\na hook on each of its plates bent in, and Cleostratus armed with this\ncheerfully gave himself up to the dragon, for he knew that though\nhe would perish himself he would also kill the monster. From this\ncircumstance Zeus was called the Saviour. They have also statues of\nDionysus and Fortune, and Hygiea, and Athene the Worker, and near her\nPlutus.\n\n[63] Iliad, ii. 506.\n\n\n\n\nCHAPTER XXVII.\n\n\nOf the gods the Thespians have always honoured Eros most, of whom they\nhave a very old statue in rude stone. But who instituted the worship\nof Eros at Thespia I do not know. This god is worshipped not a whit\nless by the Pariani who live near the Hellespont, who were originally\nfrom Ionia and migrated from Erythr\u00e6, and are now included amongst\nthe Romans. Most men think Eros the latest of the gods, and the son\nof Aphrodite. But the Lycian Olen, who wrote the most ancient Hymns\nof the Greeks, says in his Hymn to Ilithyia that she was the mother\nof Eros. And after Olen Pamphus and Orpheus wrote verses to Eros for\nthe Lycomid\u00e6 to sing at the mysteries, and I have read them thanks to\na torch-bearer at the mysteries. But of these I shall make no further\nmention. And Hesiod, (or whoever wrote the Theogony and foisted it\non Hesiod), wrote I know that Chaos came first, and then Earth, and\nTartarus, and Eros. And the Lesbian Sappho has sung many things about\nEros which do not harmonize with one another. Lysippus afterwards\nmade a brazen statue of Eros for the Thespians, and still earlier\nPraxiteles made one in Pentelican marble. I have told elsewhere all\nabout Phryne\u2019s ingenious trick on Praxiteles. This statue of Eros was\nremoved first by the Roman Emperor Gaius, and, though it was restored\nby Claudius to Thespia, Nero removed it to Rome once more. And there\nit was burnt by fire. But of those who acted thus impiously to the\ngod Gaius, always giving the same obscene word to a soldier, made him\nso angry that at last he killed him for it,[64] and Nero, besides his\ndealings to his mother and wedded wives, showed himself an abominable\nfellow and one that had no true affinity with Eros. The statue of\nEros in Thespia in our day is by the Athenian Menodorus, who made an\nimitation of the statue of Praxiteles. There are also statues in stone\nby Praxiteles of Aphrodite and Phryne. And in another part of the town\nis a temple of Black Aphrodite, and a theatre and market-place well\nworth seeing: there is also a brazen statue of Hesiod. And not far from\nthe market-place is a brazen Victory, and a small temple of the Muses,\nand some small stone statues in it.\n\nThere is also a temple of Hercules at Thespia, the priestess is a\nperpetual virgin. The reason of this is as follows. They say that\nHercules in one night had connection with all the fifty daughters of\nThestius but one: her he spared and made her his priestess on condition\nthat she remained a virgin all her life. I have indeed heard another\ntradition, that Hercules in the same night had connection with all the\ndaughters of Thestius, and that they all bare him sons, and the eldest\nand youngest twins. But I cannot believe this credible that Hercules\nshould have been so angry with the daughter of his friend. Besides he\nwho, while he was among men, punished insolent persons and especially\nthose who showed impiety to the gods, would not have been likely to\nhave built a temple and appointed a priestess to himself as if he had\nbeen a god. And indeed this temple seems to me too ancient for Hercules\nthe son of Amphitryon, and was perhaps erected by the Hercules who was\none of the Id\u00e6an Dactyli, temples of whom I have found among the people\nof Erythr\u00e6 in Ionia, and among the people of Tyre. Nor are the B\u0153otians\nignorant of this Hercules, for they say that the temple of Mycalessian\nDemeter was entrusted to Id\u00e6an Hercules.\n\n[64] See Sueton. _Calig._ 56, 58. The word was the word for the day\ngiven to soldiers.\n\n\n\n\nCHAPTER XXVIII.\n\n\nOf all the mountains of Greece Helicon is the most fertile and full\nof trees planted there: and the purslane bushes afford everywhere\nexcellent food for goats. And those who live at Helicon say that the\ngrass and roots on the mountain are by no means injurious to man.\nMoreover the pastures make the venom of snakes less potent, so that\nthose that are bitten here mostly escape with their life, if they meet\nwith a Libyan of the race of the Psylli, or with some antidote from\nsome other source. And yet the venom of wild snakes is generally deadly\nboth to men and animals, and the condition of the pastures contributes\ngreatly to the strength of the venom, for I have heard from a Ph\u0153nician\nthat in the mountainous part of Ph\u0153nicia the roots make the vipers\nmore formidable. He said also that he had seen a man flee from the\nattack of a viper and run to a tree, and the viper followed after and\nblew its venom against the tree, and that killed the man. Such was\nwhat he told me. And I also know that the following happens in Arabia\nin the case of vipers that live near balsam trees. The balsam tree is\nabout the same size as a myrtle bush, and its leaves are like those of\nthe herb marjoram. And the vipers in Arabia more or less lodge under\nthese balsam trees, for the sap from them is the food most agreeable\nto them, and moreover they rejoice in the shade of the trees. Whenever\nthen the proper season comes for the Arabians to gather the sap of the\nbalsam tree, they take with them two poles and knock them together and\nso frighten off the vipers, for they don\u2019t like to kill them as they\nlook upon them as sacred. But if anyone happens to be bitten by these\nvipers, the wound is similar to that from steel, and there is no fear\nof venom: for inasmuch as these vipers feed on the most sweet-scented\nointment, the venom changes its deadly properties for something milder.\nSuch is the case there.\n\n\n\n\nCHAPTER XXIX.\n\n\nThey say that Ephialtes and Otus first sacrificed to the Muses on\nHelicon, and called the mountain sacred to the Muses, and built Ascra,\nof which Hegesinous speaks as follows in his poem about Attica.\n\n \u201cBy Ascra lay the earth-shaking Poseidon, and she as time rolled on\n bare him a son \u0152oclus, who first built Ascra with the sons of Aloeus,\n Ascra at the foot of many-fountained Helicon.\u201d\n\nThis poem of Hegesinous I have not read, for it was not extant in my\ntime, but Callippus the Corinthian in his account of Orchomenus cites\nsome of the lines to corroborate his account, and similarly I myself\nhave cited some of them from Callippus. There is a tower at Ascra in\nmy time, but nothing else remains. And the sons of Aloeus thought the\nMuses were three in number, and called them Melete and Mneme and Aoide.\nBut afterwards they say the Macedonian Pierus, who gave his name to the\nmountain in Macedonia, came to Thespia and made 9 Muses, and changed\ntheir names to the ones they now have. And this Pierus did either\nbecause it seemed wiser, or in obedience to an oracle, or so taught\nby some Thracian, for the Thracians seem in old times to have been in\nother respects more clever than the Macedonians, and not so neglectful\nof religion. There are some who say that Pierus had 9 daughters,\nand that they had the same names as the Muses, and that those who\nwere called by the Greeks the sons of the Muses were called the\ngrandchildren of Pierus. But Mimnermus, in the Elegiac verses which he\ncomposed about the battle of the people of Smyrna against Gyges and the\nLydians, says in his prelude that the older Muses were the daughters of\nUranus, and the younger ones the daughters of Zeus. And at Helicon, on\nthe left as you go to the grove of the Muses, is the fountain Aganippe.\nAganippe was they say the daughter of Termesus, the river which flows\nround Helicon, and, if you go straight for the grove, you will come to\nan image of Eupheme carved in stone. She is said to have been the nurse\nof the Muses. And next to her is a statue of Linus, on a small rock\ncarved like a cavern, to whom every year they perform funeral rites\nbefore they sacrifice to the Muses. It is said that Linus was the son\nof Urania by Amphiaraus the son of Poseidon, and that he had greater\nfame for musical skill than either his contemporaries or predecessors,\nand that Apollo slew him because he boasted himself as equal to the\ngod. And on the death of Linus sorrow for him spread even to foreign\nlands, so that even the Egyptians have a Lament called Linus, but in\ntheir own dialect Maneros.[65] And the Greek poets have represented the\nsorrows of Linus as a Greek legend, as Homer who in his account of the\nshield of Achilles says that Heph\u00e6stus among other things represented a\nharper boy singing the song of Linus.\n\n    \u201cAnd in the midst a boy on the clear lyre\n    Harped charmingly, and sang of handsome Linus.\u201d[66]\n\nAnd Pamphus, who composed the most ancient Hymns for the Athenians, as\nthe sorrow for Linus grew to such a pitch, called him \u0152tolinus, (_sad\nLinus_). And the Lesbian Sappho, having learnt from Pamphus this name\nof \u0152tolinus, sings of Adonis and \u0152tolinus together. And the Thebans say\nthat Linus was buried at Thebes, and that after the fatal defeat of the\nGreeks at Ch\u00e6ronea Philip the son of Amyntas, according to a vision he\nhad in a dream, removed the remains of Linus to Macedonia, and that\nafterwards in consequence of another dream he sent them back to Thebes,\nbut they say that all the coverings of the tomb and other distinctive\nmarks are obliterated through lapse of time. Another tradition of the\nThebans says that there was another Linus besides this one, called\nthe son of Ismenius, and that Hercules when quite a boy slew him: he\nwas Hercules\u2019 music-master. But neither of these Linuses composed any\npoems: or if they did they have not come down to posterity.\n\n[65] See Herodotus, ii. 79.\n\n[66] Iliad, xviii. 569, 570.\n\n\n\n\nCHAPTER XXX.\n\n\nThe earliest statues of the Muses here were all by Cephisodotus, and\nif you advance a little you will find three of his Muses, and three by\nStrongylion who was especially famous as a statuary of cows and horses,\nand three by Olympiosthenes. At Helicon are also a brazen Apollo and\nHermes contending about a lyre, and a Dionysus by Lysippus, and an\nupright statue of Dionysus, the votive offering of Sulla, by Myro, the\nnext best work to his Erechtheus at Athens. But Sulla did not offer it\nof his own possessions, but took it from the Orchomenian Miny\u00e6. This is\nwhat is called by the Greeks worshipping the deity with other people\u2019s\nincense.[67]\n\nHere too they have erected statues of poets and others notable\nfor music, as blind Thamyris handling a broken lyre, and Arion of\nMethymna on the dolphin\u2019s back. But he who made the statue of Sacadas\nthe Argive, not understanding Pindar\u2019s prelude about him, has made\nthe piper no bigger in his body than his pipes. There too is Hesiod\nsitting with a harp on his knees, not his usual appearance, for it\nis plain from his poems that he used to sing with a laurel wand.\nAs to the period of Hesiod and Homer, though I made most diligent\nresearch, it is not agreeable to me to venture an opinion, as I know\nthe disputatiousness of people, and not least of those who in my day\nhave discussed poetical subjects. There is also a statue of Thracian\nOrpheus with Telete beside him, and there are round him representations\nin stone and brass of the animals listening to his singing. The Greeks\nbelieve many things which are not true, and among others that Orpheus\nwas the son of the Muse Calliope and not of the daughter of Pierus, and\nthat animals were led by his melody, and that he went down alive to\nHades to get back his wife Eurydice from the gods of the lower world.\nBut Orpheus, as it seems to me, really did excel all his predecessors\nin the arrangement of his poems, and attained to great influence\nas being thought to have invented the mysteries of the gods, and\npurifications from unholy deeds, and cures for diseases, and means of\nturning away the wrath of the gods. And they say the Thracian women\nlaid plots against his life, because he persuaded their husbands to\naccompany him in his wanderings, but from fear of their husbands did\nnot carry them out at first: but afterwards when they had primed\nthemselves with wine carried out the atrocious deed, and since that\ntime it has been customary for the men to go drunk into battle. But\nsome say that Orpheus died from being struck with lightning by the\ngod because he taught men in the mysteries things they had not before\nheard of. Others have recorded that, his wife Eurydice having died\nbefore him, he went to Aornus in Thesprotia, to consult an oracle of\nthe dead about her, and he thought that her soul would follow him,\nbut losing her because he turned back to look at her he slew himself\nfrom grief. And the Thracians say that the nightingales that build\ntheir nests on the tomb of Orpheus sing pleasanter and louder than\nother nightingales. But the Macedonians who inhabit the district of\nPieria, under the mountain and the city Dium, say that Orpheus was\nslain there by the women. And as you go from Dium to the mountain and\nabout 20 stades further is a pillar on the right hand and on the pillar\na stone urn: this urn has the remains of Orpheus as the people of the\ndistrict say. The river Helicon flows through this district, after\na course of 75 stades it loses itself in the ground, and 22 stades\nfurther it reappears, when it is called Baphyra instead of Helicon,\nbecomes a navigable stream, and finally discharges itself into the sea.\nThe people of Dium say that the river flowed above ground originally\nthroughout its course, but when the women who slew Orpheus desired to\nwash off his blood in it, it went underground that it might not give\nthem cleansing from their blood-guiltiness. I have also heard another\naccount at Larissa, that a city on Olympus was once inhabited called\nLibethra, where the mountain looks to Macedonia, and that the tomb of\nOrpheus is not far from this city, and that there came an oracle to the\npeople of Libethra from Dionysus in Thrace, that when the Sun should\nsee the bones of Orpheus their city would be destroyed by _Sus_. But\nthey paid no great attention to the oracle, thinking no wild animal\nwould be large or strong enough to destroy their city, while as to the\nboar (_Sus_) it had more boldness than power. However when the god\nthought fit, then the following happened. A shepherd about mid-day\nlaid himself down by the tomb of Orpheus and fell asleep, and in his\nsleep sang some verses of Orpheus aloud in a sweet voice. Then the\nshepherds and husbandmen who were near left their respective work, and\ncrowded together to hear this shepherd sing in his sleep, and pushing\none another about in striving to get near the shepherd overturned the\npillar, and the urn fell off it and was broken, and the Sun did see the\nremains of Orpheus. And on the following night it rained very heavily,\nand the river _Sus_, which is one of the mountain streams on Olympus,\nswept away the walls of Libethra, and the temples of the gods and the\nhouses of the inhabitants, and drowned all the human beings in the\nplace and all the animals. As the Libethrians therefore all perished,\nthe Macedonians in Dium, according to the account I received from my\nhost at Larissa, removed the remains of Orpheus to their city. Whoever\nhas investigated the subject knows that the Hymns of Orpheus are very\nshort, and do not altogether amount to a great number. The Lycomid\u00e6 are\nacquainted with them and chant them at the Mysteries. In composition\nthey are second only to the Hymns of Homer, and are more valued for\ntheir religious spirit.\n\n[67] Compare the Homeric \u1f00\u03bb\u03bb\u03bf\u03c4\u03c1\u03af\u03c9\u03bd \u03c7\u03b1\u03c1\u03af\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9. Od. xvii. 452. Our\n_Robbing Peter to pay Paul_.\n\n\n\n\nCHAPTER XXXI.\n\n\nThere is also at Helicon a statue of Arsinoe, whom Ptolemy married\nthough he was her brother. A brazen ostrich supports it. Ostriches\nhave wings like other birds, but from their weight and size their\nwings do not enable them to fly. There is also a doe suckling Telephus\nthe son of Hercules, and a cow, and a statue of Priapus well worth\nseeing. Priapus is honoured especially where there are flocks of sheep\nor goats, or swarms of bees. And the people of Lampsacus honour him\nmore than all the gods, and say that he is the son of Dionysus and\nAphrodite.[68]\n\nAt Helicon there are also several tripods, the most ancient is the one\nthey say Hesiod received at Chalcis by the Euripus for a victory in\nsong. And men live round the grove, and the Thespians hold a festival\nthere and have games to the Muses, and also to Eros, in which they give\nprizes not only for music but to athletes also. And after ascending\nfrom this grove 20 stades you come to Hippocrene, a spring formed they\nsay by the horse of Bellerophon striking the earth with its hoof. And\nthe B\u0153otians that dwell about Helicon have a tradition that Hesiod\nwrote nothing but _The Works and Days_, and from this they take away\nthe address to the Muses, and make the poem commence at the part\nabout Strife.[69] And they showed me some lead near Hippocrene almost\nentirely rotten with age, on which _The Works and Days_ was written. A\nvery contrary view to this is that Hesiod has written several poems, as\nthat _On Women_, and _The Great E\u0153\u0153_, and _The Theogony_ and _The Poem\non Melampus_, and _The Descent of Theseus and Pirithous to Hades_, and\n_The Exhortation of Chiron for the Instruction of Achilles_, and all\n_The Works and Days_. The same people tell us also that Hesiod learnt\nhis divination from the Acarnanians, and there are some verses of his\n_On Divination_ which I have read, and a _Narrative of Prodigies_.\nThere are also different accounts about his death. For though it is\nuniversally agreed that Ctimenus and Antiphus, the sons of Ganyctor,\nfled to Molycria from Naupactus because of the murder of Hesiod, and\nwere sentenced there because of their impiety to Poseidon, yet some say\nthat the charge against Hesiod of having violated their sister was not\ntrue, others say he was really guilty. Such are the different accounts\nabout Hesiod and his Works.\n\nOn the top of Mount Helicon is a small river called the Lamus. And\nin the district of Thespia is a place called Donacon, (_Reed-bed_),\nwhere is the fountain of Narcissus, who they say looked into this\nwater, and not observing that it was his own shadow which he saw was\nsecretly enamoured of himself, and died of love near the fountain.\nThis is altogether silly that any grown person should be so possessed\nby love as not to know the difference between a human being and a\nshadow. There is another tradition about him, not so well known as the\nother, _viz._ that he had a twin-sister, and that the two were almost\nfacsimiles in appearance and hair and dress, and used to go out hunting\ntogether, and that Narcissus was in love with this sister, and when she\ndied he used to frequent this fountain and knew that it was his own\nshadow which he saw, yet though he knew this it gratified his love to\nthink that it was not his own shadow but the image of his sister that\nhe was looking at. But the earth produced I think the flower narcissus\nearlier than this, if one may credit the verses of Pamphus: for\nthough he was much earlier than the Thespian Narcissus, he says that\nProserpine the daughter of Demeter was playing and gathering flowers\nwhen she was carried off, and that she was deceived not by violets but\nby narcissuses.[70]\n\n[68] So Tibullus calls Priapus \u201cBacchi rustica proles,\u201d i. 4. 7.\n\n[69] _viz._, at line 11.\n\n[70] See Homer\u2019s Hymn to Demeter, lines 8-10.\n\n\n\n\nCHAPTER XXXII.\n\n\nThe inhabitants of Creusis, a haven of the Thespians, have no public\nmonuments, but in the house of a private individual is a statue of\nDionysus made of plaster and adorned by a painting. The sea-voyage from\nthe Peloponnese to Creusis is circuitous and rough, the promontories so\njut out into the sea that one cannot sail straight across, and at the\nsame time strong winds blow down from the mountains.\n\nAnd as you sail from Creusis, not well out to sea but coasting along\nB\u0153otia, you will see on the right the city Thisbe. First there is\na mountain near the sea, and when you have passed that there is a\nplain and then another mountain, and at the bottom of this mountain\nis Thisbe. And there is a temple of Hercules and stone statue there\nin a standing posture, and they keep a festival to him. And nothing\nwould prevent the plain between the mountains being a lake, (so much\nwater is there), but that they have a strong embankment in the middle\nof the plain, and annually divert the water beyond the embankment and\ncultivate the dry parts of the plain. And Thisbe, from whom the city\ngot its name, was they say a local Nymph.\n\nAs you sail on thence you will come to a small town called Tipha near\nthe sea. There is a temple of Hercules there, and they have a festival\nto him annually. The inhabitants say that from of old they were the\nmost clever mariners of all the B\u0153otians, and they record that Tiphys,\nwho was chosen the pilot of the Argo, was a townsman of theirs: they\nalso shew a place before their town where they say the Argo was moored\non its return from Colchi.\n\nAs you go inland from Thespia towards the mainland you will arrive at\nHaliartus. But I must not separate the founder of Haliartus and Coronea\nfrom my account of Orchomenus. On the invasion of the Medes, as the\npeople of Haliartus espoused the side of the Greeks, part of the army\nof Xerxes set out to burn the town and district. At Haliartus is the\ntomb of Lysander the Laced\u00e6monian, for when he attacked the city, the\nforces from Thebes and Athens inside the city sallied forth, and in the\nbattle that ensued he fell. In some respects one may praise Lysander\nvery much, in others one must bitterly censure him. He exhibited\ngreat sagacity when he was in command of the Peloponnesian fleet.\nWatching when Alcibiades was absent from the fleet, he enticed his\npilot Antiochus to think he could cope with the Laced\u00e6monian fleet,\nand when he sailed out against them boldly and confidently, defeated\nhim not far from the city of the Colophonians. And when Lysander\njoined the fleet from Sparta the second time, he so conciliated Cyrus,\nthat whatever money he asked for the fleet Cyrus gave him freely at\nonce. And when 100 Athenian ships were anchored at \u00c6gos-potamoi he\ncaptured them, watching when the crews had gone on shore for fresh\nwater and provisions. He also exhibited his justice in the following\ncircumstance. Autolycus the pancratiast (whose effigy I have seen in\nthe Pyrtaneum at Athens) had a dispute with Eteonicus a Spartan about\nsome property. And when Eteonicus was convicted of pleading unfairly,\n(it was when the Thirty Tyrants were in power at Athens, and Lysander\nwas present), he was moved to strike Autolycus, and when he struck back\nhe brought him to Lysander, expecting that he would decide the affair\nin his favour. But Lysander condemned Eteonicus of injustice, and sent\nhim away with reproaches. This was creditable to Lysander, but the\nfollowing were discreditable. He put to death Philocles, the Athenian\nAdmiral at \u00c6gos-potamoi, and 4000 Athenian captives, and would not\nallow them burial, though the Athenians granted burial to the Medes at\nMarathon, and King Xerxes to the Laced\u00e6monians that fell at Thermopyl\u00e6.\nAnd Lysander brought still greater disgrace upon the Laced\u00e6monians by\nestablishing Decemvirates in the cities besides the Laconian Harmosts.\nAnd when the Laced\u00e6monians did not think of making money because of\nthe oracle, which said that love of money alone would ruin Sparta, he\ninspired in them a strong desire for money. I therefore, following the\nopinion of the Persians and judging according to their law, think that\nLysander did more harm than good to the Laced\u00e6monians.\n\n\n\n\nCHAPTER XXXIII.\n\n\nAt Haliartus is Lysander\u2019s tomb, and a hero-chapel to Cecrops the son\nof Pandion. And the mountain Tilphusium and the fountain Tilphusa are\nabout 50 stades from Haliartus. It is a tradition of the Greeks that\nthe Argives, who in conjunction with the sons of Polynices captured\nThebes, were taking Tiresias and the spoil to Apollo at Delphi, when\nTiresias who was thirsty drank of the fountain Tilphusa and gave up\nthe ghost, and was buried on the spot. They say also that Manto the\ndaughter of Tiresias was offered to Apollo by the Argives, but that, in\nconsequence of the orders of the god, she sailed to what is now Ionia,\nand to that part of it called Colophonia. And there she married the\nCretan Rhacius. All the other legends about Tiresias, as the number of\nyears which he is recorded to have lived, and how he was changed from a\nwoman into a man, and how Homer in his Odyssey has represented him as\nthe only person of understanding in Hades,[71] all this everyone has\nheard and knows. Near Haliartus too there is in the open air a temple\nof the goddesses that they call Praxidic\u00e6. In this temple they swear\nno hasty oaths. This temple is near the mountain Tilphusium. There are\nalso temples at Haliartus, with no statues in them for there is no\nroof: to whom they were erected I could not ascertain.\n\nThe river Lophis flows through the district of Haliartus. The tradition\nis that the ground was dry there originally and had no water in it, and\nthat one of the rulers went to Delphi to inquire of the god how they\nmight obtain water in the district: and the Pythian Priestess enjoined\nhim to slay the first person he should meet on his return: and it was\nhis son Lophis who met him on his return, and without delay he ran\nhis sword through him, and Lophis yet alive ran round and round, and\nwherever his blood flowed the water gushed up, and it was called Lophis\nafter him.\n\nThe village Alalcomen\u00e6 is not large, and lies at the foot of a mountain\nnot very high. It got its name from Alalcomeneus an Autochthon who they\nsay reared Athene: others say from Alalcomenia one of the daughters\nof Ogygus. Some distance from the village in the plain is a temple\nof Athene, and there was an old ivory statue of the goddess, which\nwas taken away by Sulla, who was also very cruel to the Athenians,\nand whose manners were very unlike those of the Romans, and who acted\nsimilarly to the Thebans and Orchomenians. He, after his furious onsets\nagainst the Greek cities and the gods of the Greeks, was himself seized\nby the most unpleasant of all diseases, for he was covered with lice,\nand this was the end of all his glory. And the temple of Athene at\nAlalcomen\u00e6 was neglected after the statue of the goddess was removed.\nAnother circumstance in my time tended to the breaking up of the\ntemple: some ivy, which had got a firm hold on the building, loosened\nand detached the stones from their positions. The river that flows here\nis a small torrent, they call it Triton because they say Athene was\nbrought up near the river Triton, as if it were this Triton, and not\nthe Triton in Libya which has its outlet from the Lake Tritonis into\nthe Libyan sea.\n\n[71] Odyssey, x. 492-495.\n\n\n\n\nCHAPTER XXXIV.\n\n\nBefore you get to Coronea from Alalcomen\u00e6, you will come to the temple\nof Itonian Athene, called so from Itonus the son of Amphictyon. Here\nthe B\u0153otians hold their general meeting. In this temple are brazen\nstatues of Itonian Athene and Zeus, designed by Agoracritus, a pupil\nand lover of Phidias. They also erected in my time some statues of the\nGraces. The following tradition is told that Iodama the priestess of\nAthene went to the temple by night, and Athene appeared to her with the\nhead of the Gorgon Medusa on her tunic, and Iodama when she saw it was\nturned into stone. In consequence of this a woman puts fire every day\non the altar of Iodama, and calls out thrice in the B\u0153otian dialect,\n\u201cIodama is alive and asks for fire.\u201d\n\nCoronea is remarkable for its altar of Hermes Epimelius in the\nmarket-place, and its altar of the Winds. And a little lower down is\na temple and ancient statue of Hera by Pythodorus the Theban. She has\nsome Sirens in her hand. For they say that they, the daughters of\nAchelous, were persuaded by Hera to vie with the Muses in singing, and\nthat the Muses being victorious plucked off their wings and made crowns\nof them. About 40 stades from Coronea is the mountain Libethrium,\nwhere are statues of the Muses and Nymphs called Libethrides, and two\nfountains (one called Libethrias, and the other Petra) like women\u2019s\nbreasts, and water like milk comes up from them.\n\nIt is about 20 stades from Coronea to the mountain Laphystium, and to\nthe sacred enclosure of Laphystian Zeus. There is a stone statue of the\ngod here: and this is the spot they say where, when Athamas was going\nto sacrifice Phrixus and Helle, a ram with golden wool was sent them\nby Zeus, on whose back the children escaped. A little higher up is a\nstatue of Hercules Charops, the B\u0153otians say Hercules came up here from\nthe lower world with Cerberus. And as you descend from Laphystium to\nthe temple of Itonian Athene is the river Phalarus, which discharges\nitself into the lake Cephisis.\n\nBeyond the mountain Laphystium is Orchomenus, as famous and renowned\nas any Greek city, which, after having risen to the very acme of\nprosperity, was destined to come to a similar end as Mycen\u00e6 and Delos.\nThis is what they record of its ancient history. They say Andreus first\ndwelt here, the son of the river Peneus, and the country was called\nAndreis after him. And when Athamas came to him, he distributed to him\nhis land in the neighbourhood of the mountain Laphystium, and what\nare now called Coronea and Haliartia. And Athamas thinking he had no\nmale children left, (for he had laid violent hands on Learchus and\nMelicerta, and Leucon had died of some illness, and as to Phrixus he\ndid not know whether he was alive or had left any descendant), adopted\naccordingly Haliartus and Coronus, the sons of Thersander, the son\nof Sisyphus, who was brother of Athamas. But afterwards when Phrixus\nreturned from Colchi according to some, according to others Presbon,\nPhrixus\u2019 son by the daughter of \u00c6etes, then the sons of Thersander\nconceded the kingdom of Athamas to him and his posterity, so they\ndwelt at Haliartus and Coronea which Athamas had given to them. And\nbefore this Andreus had married Euippe the daughter of Leucon at the\ninstigation of Athamas, and had by her a son Eteocles, who according\nto the poets was the son of the river Cephisus, so that some of them\ncalled him Cephisiades in their poems. When Eteocles became king he\nallowed the country to keep its name Andreis, but established two\ntribes, one of which he called Cephisias, and the other from his own\nname Eteoclea. When Almus the son of Sisyphus came to him, he granted\nhim a small village to dwell in, which got called after him Almones,\nbut eventually got changed to Olmones.\n\n\n\n\nCHAPTER XXXV.\n\n\nThe B\u0153otians say that Eteocles was the first who sacrificed to the\nGraces. And they are sure that he established the worship of three\nGraces, though they do not remember the names he gave them. For the\nLaced\u00e6monians say that only two Graces were appointed by Laced\u00e6mon\nthe son of Taygete, and that their names were Cleta and Phaenna.\nThese names suit the Graces, and they have suitable names also among\nthe Athenians, for the Athenians honour of old the Graces Auxo and\nHegemone. As to Carpo it is not the name of a Grace but a Season.\nAnd another Season the Athenians honour equally with Pandrosus, the\nGoddess they call Thallo. But having learnt so to do from Eteocles of\nOrchomenus we are accustomed now to pray to three Graces: and Angelion\nand Tect\u00e6us who made a statue of Apollo at Delos have placed three\nGraces in his hand; and at Athens at the entrance to the Acropolis\nthere are also three Graces, and near them they celebrate the mysteries\nwhich are kept secret from the multitude. Pamphus is the first we know\nof that sang the praises of the Graces, but he has neither mentioned\ntheir number nor their names. And Homer, who has also mentioned the\nGraces, says that one of them whom he calls Charis was the wife of\nHeph\u00e6stus.[72] And he says that Sleep was the lover of the Grace\nPasithea. For in his account of Sleep he has written the lines,\n\n    \u201cThat he would give me one of the younger Graces,\n    Pasithea, whom I long for day and night.\u201d[73]\n\nHence has arisen the idea that Homer knew of other older Graces. And\nHesiod in the Theogony (if indeed Hesiod wrote the Theogony) says that\nthese Graces are the daughters of Zeus and Eurynome, and that their\nnames are Euphrosyne and Aglaia and Thalia. Onomacritus gives the same\naccount of them in his verses. But Antimachus neither gives the number\nof the Graces nor their names, but says they were the daughters of\n\u00c6gle and the Sun. And Hermesianax in his Elegies has written something\nrather different from the opinion of those before him, _viz._ that\nPeitho was one of the Graces. But whoever first represented the Graces\nnaked (whether in a statue or painting) I could not ascertain, for\nin more ancient times the statuaries and painters represented them\ndressed, as at Smyrna in the temple of the Nemeses, where above the\nother statues are some golden Graces by Bupalus. In the Odeum also is\na figure of a Grace painted by Apelles. The people of Pergamus have\nalso, in the bed-chamber of Attalus, the Graces by Bupalus. And in\nwhat is called the Pythium there are Graces painted by the Parian\nPythagoras. And Socrates the son of Sophroniscus at the entrance to\nthe Acropolis made statues of the Graces for the Athenians. And all\nthese are draped: but artists afterwards, I know not why, changed this\npresentation of them: and in my day both sculptured them and painted\nthem as naked.\n\n[72] Iliad, xviii. 382, 383.\n\n[73] Iliad, xiv. 275, 276.\n\n\n\n\nCHAPTER XXXVI.\n\n\nOn the death of Eteocles the succession devolved upon the posterity of\nAlmus. Almus had two daughters Chrysogenia and Chryse: and the story\ngoes that Chryse had a son by Ares called Phlegyas, who succeeded\nto the kingdom when Eteocles died without any male progeny. So they\nchanged the name of the whole country from Andreis to Phlegyantis, and\nto the city Andreis, which was very early inhabited, the king gave his\nown name Phlegyas, and gathered into it the most warlike of the Greeks.\nAnd the people of Phlegyas in their folly and audacity stood aloof as\ntime went on from the other Orchomenians, and attracted to themselves\nthe neighbouring people: and eventually led an army against Delphi to\nplunder the temple, and when Philammon with some picked Argives came\nagainst them he and they were slain in the battle that ensued. That the\npeople of Phlegyas more than the other Greeks delighted in war is shewn\nby the lines in the Iliad about Ares and Panic the son of Ares,\n\n \u201cThey two armed themselves for battle with the Ephyri and the warriors\n of Phlegyas.\u201d[74]\n\nBy the Ephyri here Homer means I think those of Thesprotia in Epirus.\nBut the inhabitants of Phlegyas were entirely overthrown by frequent\nlightning and violent earthquakes: and the residue were carried off by\nan epidemic, all but a few who escaped to Phocis.\n\nAnd as Phlegyas died childless, Chryses the son of Chrysogenia (the\ndaughter of Almus) by Poseidon succeeded him. And he had a son Minyas,\nfrom whom his subjects the Miny\u00e6 took the name they still keep. So\ngreat were his revenues that he excelled all his predecessors in\nwealth, and he was the first we know of that built a Treasury for the\nreception of his money. The Greeks are it seems more apt to admire\nthings out of their own country than things in it, since several of\ntheir notable historians have described in great detail the Pyramids\nof Egypt, but have not mentioned at all the Treasury of Minyas and the\nwalls at Tiryns, though they are no less remarkable. The son of Minyas\nwas Orchomenus, and in his reign the town was called Orchomenus and\nits inhabitants Orchomenians: but none the less they also continued to\nbe called Miny\u00e6 to distinguish them from the Orchomenians in Arcadia.\nIt was during the reign of this Orchomenus that Hyettus came from\nArgos, fleeing after his slaying Molurus (the son of Arisbas) whom he\nhad caught with his wife, and Orchomenus gave him all the land now\nround the village of Hyettus and the neighbouring district. Hyettus is\nmentioned by the author of the Poem which the Greeks call the Great E\u0153\u00e6.\n\n\u201cHyettus having slain Molurus (the dear son of Arisbas) in the\nchamber of his wedded wife, left his house and fled from Argos\nfertile-in-horses, and went to the court of Orchomenus of Miny\u00e6, and\nthe hero received him, and gave him part of his possessions in a noble\nspirit.\u201d\n\nThis Hyettus seems clearly the first that took vengeance on adultery.\nAnd in after times Draco the Athenian legislator in the beginning of\nhis laws assigned a severe penalty for adultery, though he condoned\nsome offences. And the fame of the Miny\u00e6 reached such a height,\nthat Neleus, the son of Cretheus, who was king at Pylos married the\nOrchomenian Chloris the daughter of Amphion the son of Iasius.\n\n[74] Iliad, xiii. 301, 302. The reading in the former line is however a\nlittle different.\n\n\n\n\nCHAPTER XXXVII.\n\n\nBut the posterity of Almus was fated to come to an end, for Orchomenus\nhad no child, and so the kingdom devolved upon Clymenus, the son\nof Presbon, the son of Phrixus. And Erginus was the eldest son of\nClymenus, and next came Stratius and Arrho and Pyleus, and the youngest\nAzeus. Clymenus was slain by some Thebans at the festival of Onchestian\nPoseidon, who were inflamed to anger about some trifling matter, and\nwas succeeded by his eldest son Erginus. And forthwith he and his\nbrothers collected an army and marched against Thebes, and defeated\nthe Thebans in an engagement, and from that time the Thebans agreed to\npay a yearly tax for the murder of Clymenus. But when Hercules grew up\nat Thebes, then the Thebans had this tax remitted, and the Miny\u00e6 met\nwith great reverses in the war. And Erginus seeing that the citizens\nwere reduced to extremities made peace with Hercules, and seeking to\nregain his former wealth and prosperity neglected everything else\naltogether, and continued unmarried and childless till old age stole\non him unawares. But when he had amassed much money then he desired\nposterity, and he went to Delphi and consulted the oracle and the\nPythian Priestess gave him the following response,\n\n \u201cErginus grandson of Presbon and son of Clymenus, you come rather late\n to inquire after offspring, but lose no time in putting a new top on\n the old plough.\u201d\n\nSo he married a young wife according to the oracle, and became father\nof Trophonius and Agamedes. Trophonius is said indeed to have been the\nson of Apollo and not of Erginus, as I myself believe, and so will\neveryone who consults the oracle of Trophonius. When they grew up\nthey say these sons of Erginus became skilful in building temples for\nthe gods and palaces for men: for they built the temple of Apollo at\nDelphi, and the treasury for Hyrieus. In this last they contrived one\nstone so that they could remove it as they liked from outside, and\nthey were ever filching from the treasures: and Hyrieus was astonished\nwhen he saw keys and seals untampered with, and yet his wealth ever\ndiminishing. So he laid traps near the coffers in which his silver\nand gold were, so that whoever entered and touched the money would be\ncaught. And as Agamedes entered he was trapped, and Trophonius cut off\nhis brother\u2019s head, that when daylight came he might not if detected\ninform against him too as privy to the robbery. Thereupon the earth\ngaped and swallowed up Trophonius in the grove of Lebadea, where is a\ncavity called after Agamedes, and a pillar erected near it. And the\nrulers over the Orchomenians were Ascalaphus and Ialmenus, who were\nreputed to be the sons of Ares by Astyoche, (the daughter of Azeus the\nson of Clymenus), and who led the Miny\u00e6 to Troy.[75] The Orchomenians\nalso went on the expedition to Ionia with the sons of Codrus, and\nafter being driven from their country by the Thebans were restored to\nOrchomenus by Philip the son of Amyntas. But the deity seemed ever to\nreduce their power more and more.\n\n[75] See Iliad, ii. 511-516.\n\n\n\n\nCHAPTER XXXVIII.\n\n\nAt Orchomenus there is a temple of Dionysus, and a very ancient one of\nthe Graces. They worship especially some meteoric stones which they\nsay fell from heaven upon Eteocles, and some handsome stone statues\nwere offered in my time. They have also a well well worth seeing, which\nthey go down to to draw water. And the treasury of Minyas, a marvel\ninferior to nothing in Greece or elsewhere, is constructed as follows.\nIt is a circular building made of stone with a top not very pointed:\nthe highest stone they say holds together the whole building. There\nare also there the tombs of Minyas and Hesiod: they say Hesiod\u2019s bones\nwere got in the following way. When a pestilence once destroyed men and\ncattle they sent messengers to Delphi, and the Pythian Priestess bade\nthem bring the bones of Hesiod from Naupactus to Orchomenus, and that\nwould be a remedy. They then inquired again in what part of Naupactus\nthey would find those bones, and the Pythian Priestess told them that\na crow would show them. As they proceeded on their journey they saw a\nstone not far from the road and a crow sitting on it, and they found\nthe bones of Hesiod in the hollow of the stone, and these elegiac\nverses were inscribed upon it,\n\n \u201cThe fertile Ascra was his fatherland, but after his death the land of\n the horse-taming Miny\u00e6 got Hesiod\u2019s remains, whose fame is greatest in\n Greece among men judged by the test of wisdom.\u201d\n\nAs to Act\u00e6on there is a tradition at Orchomenus, that a spectre which\nsat on a stone injured their land. And when they consulted the oracle\nat Delphi, the god bade them bury in the ground whatever remains they\ncould find of Act\u00e6on: he also bade them to make a brazen copy of the\nspectre and fasten it with iron to the stone. This I have myself seen,\nand they annually offer funeral rites to Act\u00e6on.\n\nAbout 7 stades from Orchomenus is a temple and small statue of\nHercules. Here is the source of the river Melas, which has its outlet\ninto the lake Cephisis. The lake covers a large part of the Orchomenian\ndistrict, and in winter time, when the South Wind generally prevails,\nthe water spreads over most of the country. The Thebans say that the\nriver Cephisus was diverted by Hercules into the Orchomenian plain,\nand that it had its outlet to the sea under the mountain till Hercules\ndammed that passage up. Homer indeed knows of the lake Cephisis, but\nnot as made by Hercules, and speaks of it in the line\n\n \u201cOverhanging the lake Cephisis.\u201d[76]\n\nBut it is improbable that the Orchomenians did not discover that\npassage, and give to the Cephisus its old outlet by undoing the work\nof Hercules, for they were not without money even as far back as\nthe Trojan War. Homer bears me out in the answer of Achilles to the\nmessengers of Agamemnon,\n\n \u201cNot all the wealth that to Orchomenus comes,\u201d[77]\n\nplainly therefore at that period much wealth came to Orchomenus.\n\nThey say Aspledon lost its inhabitants from deficiency of water, and\nthat it got its name from Aspledon, the son of Poseidon by the Nymph\nMidea. This account is confirmed by the verses which Chersias the\nOrchomenian wrote,\n\n \u201cAspledon was the son of Poseidon and illustrious Midea and born in\n the large city.\u201d\n\nNone of the verses of Chersias are now extant, but Callippus has cited\nthese in his speech about the Orchomenians. The Orchomenians also say\nthat the epitaph on Hesiod was composed by this Chersias.\n\n[76] Iliad, v. 709.\n\n[77] Iliad, ix. 381.\n\n\n\n\nCHAPTER XXXIX.\n\n\nIn the mountainous parts the Phocians are nearest to the Orchomenians,\nbut in the plain Lebadea is nearest. Lebadea was originally built on\nhigh ground, and called Midea from the mother of Aspledon, but when\nLebadus came from Athens and settled here the inhabitants descended to\nthe plain, and the town was called Lebadea after him. Who the father\nof Lebadus was, and why he came there, they do not know, they only\nknow that his wife\u2019s name was Laonice. The town is adorned in every\nrespect like the most famous Greek towns. The grove of Trophonius is\nat some distance from it. They say that Hercyna was playing there with\nProserpine the daughter of Demeter, and unwittingly let a goose drop\nout of her hands, which flew into a hollow cave and hid under a stone,\ntill Proserpine entered the cave and took it from under the stone: and\nwater they say burst forth where Proserpine took up the stone, and\nthe river was called for that reason Hercyna. And on the banks of the\nriver is a temple of Hercyna, and in it the effigy of a maiden with\na goose in her hands: and in the cave are the sources of the river,\nand some statues in a standing posture, and there are some dragons\ntwined round their sceptres. One might conjecture that the statues\nare \u00c6sculapius and Hygiea, or they may be Trophonius and Hercyna,\nfor dragons are quite as sacred to Trophonius as to \u00c6sculapius. And\nnear the river is the tomb of Arcesilaus: they say Leitus brought his\nremains home from Troy. And the most notable things in the grove are a\ntemple of Trophonius, and statue like \u00c6sculapius. It is by Praxiteles.\nThere is also a temple of Demeter called Europa, and in the open air\na statue of Zeus Hyetius. And as you ascend to the oracle, and pass\non in front of the mountain, is Proserpine\u2019s Chase, and a temple of\nZeus the King. This temple either owing to its size or continual wars\nis left unfinished; and in another temple are statues of Cronos and\nHera and Zeus. There is also a temple of Apollo. As to the oracle the\nfollowing is the process. When any one desires to descend to the cave\nof Trophonius, he must first take up his residence for certain days in\nthe temple of the Good Deity and Good Fortune. While he stays here he\npurifies himself in all other respects, and abstains from warm baths,\nand bathes in the river Hercyna, and has plenty of animal food from\nthe various victims: for he must sacrifice to Trophonius and the sons\nof Trophonius, and also to Apollo and Cronos, and to Zeus the King,\nand to Hera the Chariot-driver, and to Demeter whom they call Europa,\nand who they say was the nurse of Trophonius. And at each of the\nsacrifices the seer comes forward and inspects the victim\u2019s entrails,\nand having done so declares whether or not Trophonius will receive with\nfavour the person who consults his oracle. The entrails of the other\nvictims however do not show the mind of Trophonius so much as those of\nthe ram, which each person who descends into his cave sacrifices on\nthe night he descends in a ditch, invoking Agamedes. And though the\nformer sacrifices have seemed propitious they take no account of them,\nunless the entrails of this ram are favourable too, but if these are\nso, then each person descends with good hope. This is the process.\nThe first thing they do is to bring the person who wishes to consult\nthe oracle by night to the river Hercyna, and to anoint him with oil,\nand two citizen lads of the age of 13 whom they call Herm\u00e6 wash him,\nand minister to him in all other respects. The priests do not after\nthat lead him immediately to the oracle, but to the sources of the\nriver which are very near each other. And here he must drink of the\nwater called Lethe, that he may forget all his former thoughts, and\nafterwards he must drink of the water of Memory, and then he remembers\nwhat he will see on his descent. And when he has beheld the statue\nwhich they say was made by D\u00e6dalus, and which is never shown by the\npriests to any but those who are going to descend to Trophonius, after\nworship and prayer he goes to the oracle, clad in a linen tunic bound\nwith fillets, and having on his feet the shoes of the country. And the\noracle is above the grove on the mountain. And there is round it a\ncircular wall of stone, the circumference of which is very small, and\nheight rather less than two cubits. And there are some brazen pillars\nand girders that connect them, and through them are doors. And inside\nis a cavity in the earth, not natural, but artificial, and built with\ngreat skill. And the shape of this cavity resembles that of an oven:\nthe breadth of which (measured diametrically) may be considered to be\nabout 4 cubits, and the depth not more than 8 cubits. There are no\nsteps to the bottom: but when any one descends to Trophonius, they\nfurnish him with a narrow and light ladder. On the descent between top\nand bottom is an opening two spans broad and one high. He that descends\nlies flat at the bottom of the cavity, and, having in his hands cakes\nkneaded with honey, introduces into the opening first his feet and then\nhis knees: and then all his body is sucked in, like a rapid and large\nriver swallows up anyone who is sucked into its vortex. And when within\nthe sanctuary the future is not communicated always in the same way,\nbut some obtain knowledge of the future by their eyes, others by their\nears. And they return by the place where they entered feet foremost.\nAnd they say none who descended ever died, except one of Demetrius\u2019\nbody-guard, who would perform none of the accustomed routine, and who\ndescended not to consult the oracle, but in the hope of abstracting\nsome of the gold and silver from the sanctuary. They also say that his\ncorpse was not ejected by the usual outlet. There are indeed several\nother traditions about him: I mention only the most remarkable. And on\nemerging from the cavity of Trophonius, the priests take and seat the\nperson who has consulted the oracle on the Seat of Memory, not far from\nthe sanctuary, and when he is seated there they ask him what he has\nseen or heard, and, when they have been informed, they hand him over\nto the fit persons, who bring him back to the temple of Good Fortune\nand the Good Deity, still in a state of terror and hardly knowing where\nhe is. Afterwards however he will think no more of it, and even laugh.\nI write no mere hearsay, but from what I have seen happen to others,\nand having myself consulted the oracle of Trophonius. And all on their\nreturn from the oracle of Trophonius must write down on a tablet what\nthey have seen or heard. There is also still there the shield of\nAristomenes: the particulars about which I have already narrated.\n\n\n\n\nCHAPTER XL.\n\n\nThe B\u0153otians became acquainted with this oracle in the following way,\nknowing nothing of it before. As there had been no rain on one occasion\nfor two years, they sent messengers from every city to consult the\noracle at Delphi. The Pythian Priestess returned these messengers\nanswer that they must go to Trophonius at Lebadea, and obtain from\nhim a cure for this drought. But when they went to Lebadea they could\nnot find the oracle, when one Saon from Acr\u00e6phnium, the oldest of the\nmessengers, saw a swarm of bees, and determined to follow them wherever\nthey went. He very soon saw that these bees went into the ground here,\nand so he discovered the oracle. This Saon they say was also instructed\nby Trophonius in all the ritual and routine of the oracle.\n\nOf the works of D\u00e6dalus there are these two in B\u0153otia, the Hercules\nat Thebes, and the Trophonius at Lebadea, and there are two wooden\nstatues in Crete, the Britomartis at Olus, and the Athene at Gnossus:\nand with the Cretans also is the dancing-ground of Ariadne, mentioned\nby Homer in the Iliad,[78] represented in white stone. And at Delos\nthere is also a wooden statue of Aphrodite not very large, injured in\nthe right hand from lapse of time, and instead of feet ending in a\nsquare shape. I believe Ariadne received this from D\u00e6dalus, and when\nshe accompanied Theseus took the statue off with her. And the Delians\nsay that Theseus, when he was deprived of Ariadne by Dionysus, gave\nApollo at Delos this statue of the goddess, that he might not by taking\nit home be constantly reminded of his lost love, Ariadne, and so ever\nfind the old wound bleed anew. Except these I know of none of the works\nof D\u00e6dalus still extant: for time has effaced those works of his which\nwere offered by the Argives in the temple of Hera, as also those that\nwere brought to Gela in Sicily from Omphace.\n\nNext to Lebadea comes Ch\u00e6ronea, which was in ancient times called Arne;\nthey say Arne was the daughter of \u00c6olus, and another town in Thessaly\nwas also called after her, and it got its name Ch\u00e6ronea from Ch\u00e6ron,\nwho they say was the son of Apollo by Thero the daughter of Phylas. The\nauthor of the Great E\u0153\u00e6 confirms me in this, in the following lines.\n\n\u201cPhylas married Lipephile the daughter of the famous Iolaus, who\nresembled in appearance the goddesses of Olympus. She bare Hippotes in\nher bower, and lovely Thero bright as the stars, who falling into the\narms of Apollo bare mighty Ch\u00e6ron tamer of horses.\u201d\n\nI think Homer knew the names Ch\u00e6ronea and Lebadea, but preferred to\ncall those towns by their ancient names, as he calls the Nile[79] by\nthe name \u00c6gyptus.\n\nThere are two trophies erected at Ch\u00e6ronea by Sulla and the Romans,\nfor the victories over Taxilus and the army of Mithridates. Philip\nthe son of Amyntas erected no trophy either here or elsewhere for\nvictories whether over Greeks or barbarians, for it was not the\ncustom of the Macedonians to erect trophies. They have a tradition\nthat the Macedonian King Caranus defeated in battle Cisseus who was a\nneighbouring king, and erected a trophy for his victory in imitation\nof the Argives, and they say a lion came from Olympus and overturned\nthe trophy. Then Caranus was conscious that he had not acted wisely\nin erecting a trophy, which had only a tendency to bring about an\nirreconcilable enmity with his neighbours, and that neither he nor\nany of his successors in the kingdom of Macedonia ought to erect\ntrophies after victories, if they wished to earn the goodwill of their\nneighbours. I am confirmed in what I say by the fact that Alexander\nerected no trophies either over Darius or for his Indian victories.\n\nAs you approach Ch\u00e6ronea is a common sepulchre of the Thebans that fell\nin the battle against Philip. There is no inscription over them but\nthere is a device of a lion, which may indicate their bravery. I think\nthere is no inscription because, owing to the deity, their courage was\nfollowed by no adequate success. Of all their objects of worship the\npeople of Ch\u00e6ronea venerate most the sceptre which Homer says Heph\u00e6stus\nmade for Zeus, which Hermes received from Zeus and gave to Pelops, and\nPelops left to Atreus, and Atreus to Thyestes, from whom Agamemnon had\nit.[80] This sceptre they worship and call _the spear_. And that it\nhas some divine properties is shown not least by the brightness that\nemanates from it. They say it was found on the borders of the Panopeans\nin Phocis, and that the Phocians found gold with it; but preferred\nthis sceptre to the gold. I think it was taken to Phocis by Electra\nthe daughter of Agamemnon. It has no public temple erected for it, but\nevery year the priest puts it in a certain building, and there are\nsacrifices to it daily, and a table is spread for it furnished with all\nkinds of meats and pastry.\n\n[78] Iliad, xviii. 590 _sq._\n\n[79] _e.g._ Odyssey, iv. 581, xiv. 257.\n\n[80] Iliad, ii. 100-108. Lest anybody should be surprised at a sceptre\nbeing called _a spear_ let him remember the following words of Justin,\nxliii. 5. \u201cPer ea adhuc tempora reges hastas pro diademate\nhabebant, quas Gr\u00e6ci sceptra dixere. Nam et ab origine rerum pro diis\nimmortalibus veteres hastas coluere, ob cujus religionis memoriam adhuc\ndeorum simulacris hast\u00e6 adduntur.\u201d\n\n\n\n\nCHAPTER XLI.\n\n\nOf all the works indeed of Heph\u00e6stus, that poets sing of and that have\nbeen famous among men, there is none but this sceptre of Agamemnon\ncertainly his. The Lycians indeed show at Patara in the temple of\nApollo a brazen bowl (which they say was by Heph\u00e6stus), the votive\noffering of Telephus, but they are probably ignorant that the Samians\nTheodorus and Rh\u0153cus were the first brass-founders. And the Ach\u00e6ans\nof Patr\u00e6 say that the chest which Eurypylus brought from Troy was made\nby Heph\u00e6stus, but they do not allow it to be seen. In Cyprus is the\ncity Amathus, where is an ancient temple of Adonis and Aphrodite, and\nhere they say is the necklace which was originally given to Harmonia,\nbut is called the necklace of Eriphyle, because she received it as a\ngift from her husband, and the sons of Phegeus dedicated it at Delphi.\nHow they got it I have already related in my account of Arcadia. But\nit was carried off by the Phocian tyrants. I do not however think that\nthe necklace in the temple of Adonis at Amathus is Eriphyle\u2019s, for that\nis emeralds set in gold, but the necklace given to Eriphyle is said by\nHomer in the Odyssey to have been entirely gold, as in the line,\n\n \u201cWho sold for gold her husband dear.\u201d[81]\n\nAnd Homer knew very well that there are different kinds of necklaces,\nfor in the conversation between Eum\u00e6us and Odysseus, before Telemachus\nreturned from Pylos and visited the swineherd\u2019s cottage, are the\nfollowing lines,\n\n    \u201cCame to my father\u2019s house a knowing man,\n    With golden necklace, which was set in amber.\u201d[82]\n\nAnd among the gifts which Penelope received from the suitors he has\nrepresented Eurymachus giving her a necklace.\n\n    \u201cEurymachus brought her a splendid necklace,\n    Golden and set in amber, like a sun.\u201d[83]\n\nBut he does not speak of Eriphyle\u2019s necklace as adorned with gold and\nprecious stones. So it is probable that this sceptre is the only work\nof Heph\u00e6stus still extant.\n\nAbove Ch\u00e6ronea is a crag called Petrachos. They say that it was here\nthat Cronos was deceived by Rhea with a stone instead of Zeus, and\nthere is a small statue of Zeus on the summit of the mountain. At\nCh\u00e6ronea they make unguents by boiling down together lilies and roses\nnarcissuses and irises. These unguents relieve pain. Indeed if you\nanoint wooden statues with unguent made from roses, it preserves them\nfrom rottenness. The iris grows in marshy, places, and is in size about\nas big as the lily, but is not white, and not so strong-scented as the\nlily.\n\n[81] Odyssey, xi. 327.\n\n[82] Odyssey, xv. 459, 460.\n\n[83] Odyssey, xviii. 295, 296.\n\n\n\n\nBOOK X.--PHOCIS.\n\n\n\n\nCHAPTER I.\n\n\nThat part of Phocis which is in the neighbourhood of Tithorea and\nDelphi took its name in very ancient times from the Corinthian Phocus,\nthe son of Ornytion. But not many years afterwards all the country now\ncalled Phocis got that name, after the \u00c6ginetans and Phocus the son\nof \u00c6acus crossed over there in their ships. Phocis is opposite the\nPeloponnese and near B\u0153otia and on the sea, and has ports at Cirrha\n(near Delphi) and Anticyra: the Epicnemidian Locrians prevent their\nbeing on the sea at the Lamiac Gulf, for they dwell in that part of\nPhocis, as the Scarpheans north of Elatea, and north of Hyampolis and\nAb\u00e6 the people of Opus, whose harbour is Cynus.\n\nThe most eminent public transactions of the Phocians were as follows.\nThey took part in the war against Ilium, and fought against the\nThessalians, (before the Persians invaded Greece), when they displayed\nthe following prowess. At Hyampolis, at the place where they expected\nthe Thessalians to make their attack, they buried in the earth some\nearthenware pots, just covering them over with soil, and awaited the\nattack of the Thessalian cavalry: and they not knowing of the artifice\nof the Phocians spurred their horses on to these pots. And some of the\nhorses were lamed by these pots, and some of the riders were killed\nothers unhorsed. And when the Thessalians more angry than before with\nthe Phocians gathered together a force from all their cities and\ninvaded Phocis, then the Phocians (in no small alarm at the various\npreparations made by the Thessalians for war, and not least at the\nquantity and quality of their cavalry), sent to Delphi to inquire how\nthey were to escape from the coming danger: and the answer of the\noracle was, \u201cI put together in combat a mortal and immortal, and I\nshall give victory to both, but the greater victory to the mortal.\u201d\nWhen the Phocians heard this they sent 300 picked men under Gelon\nagainst the enemy at nightfall, bidding them watch as stealthily as\nthey could the movements of the Thessalians, and return to the camp by\nthe most out-of-the-way road, and not to fight if they could help it.\nThese picked men were all cut to pieces by the Thessalians together\nwith their leader Gelon, being ridden down by the horses, and butchered\nby their riders. And their fate brought such consternation into the\ncamp of the Phocians, that they gathered together their women and\nchildren and all their goods, their apparel and gold and silver and\nthe statues of the gods, and made a very large funeral pile, and left\nthirty men in charge with strict orders if the Phocians should be\ndefeated in the battle, to cut the throats of the women and children,\nand offer them as victims with all the property on the funeral pile,\nand set light to it, and either kill one another there, or rush on the\nThessalian cavalry. Desperate resolves such as this have ever since\nbeen called by the Greeks _Phocian Resolution_. And forthwith the\nPhocians marched forth against the Thessalians, under the command of\nRh\u0153us of Ambrosus and Daiphantes of Hyampolis, the latter in command\nof the cavalry, and the former in command of the infantry. But the\ncommander in chief was Tellias, the seer of Elis, on whom all the hopes\nof the Phocians for safety were placed. And when the engagement came\non, then the Phocians bethought them of their resolves as to their\nwomen and children, and saw that their own safety was by no means\ncertain, they were consequently full of desperation, and the omens\nof the god being auspicious, won one of the most famous victories of\ntheir time. Then the oracle which was given to the Phocians by Apollo\nbecame clear to all the Greeks, for the word given by the Thessalian\ncommanders was _Itonian Athene_, and the word given by the Phocian\ncommanders _Phocus_. In consequence of this victory the Phocians sent\nto Apollo to Delphi statues of the seer Tellias and of the other\ncommanders in the battle, and also of the local heroes. These statues\nwere by Aristomedon the Argive.\n\nThe Phocians also found out another contrivance as successful as their\nformer one.[84] For when the enemy\u2019s camp was pitched at the entrance\nto Phocis, five hundred picked Phocians waited till the moon was at\nits full, and made a night attack on the Thessalians, having smeared\nthemselves and likewise their armour with plaster so as to look white.\nA tremendous slaughter of the Thessalians is said to have ensued, who\nlooked upon what they saw as a divine appearance, and not as a ruse of\nthe enemy.\n\nIt was Tellias of Elis who contrived this trick on the Thessalians.\n\n[84] Reading \u03c4\u1ff6\u03bd \u03c0\u03c1\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd as _Siebelis_ suggests.\n\n\n\n\nCHAPTER II.\n\n\nWhen the army of the Persians passed into Europe, it is said that the\nPhocians were obliged to join Xerxes, but they deserted the Medes and\nfought on the Greek side at Plat\u00e6a. Some time afterwards a fine was\nimposed upon them by the Amphictyonic Council. I cannot ascertain why,\nwhether it was imposed upon them because they had acted unjustly in\nsome way, or whether it was their old enemies the Thessalians who got\nthis fine imposed. And as they were in a state of great despondency\nabout the largeness of the fine, Philomelus the son of Philotimus,\nsecond in merit to none of the Phocians, whose native place was\nLedon one of the Phocian cities, addressed them and showed them how\nimpossible it was to pay the money, and urged upon them to seize the\ntemple at Delphi, alleging among other persuasive arguments that the\ncondition of Athens and Laced\u00e6mon was favourable to this plan, and\nthat if the Thebans or any other nation warred against them, they\nwould come off victorious through their courage and expenditure of\nmoney. The majority of the Phocians were pleased with the arguments\nof Philomelus, whether the deity perverted their judgment,[85] or\nthat they put gain before piety. So the Phocians seized the temple at\nDelphi, when Heraclides was President at Delphi, and Agathocles Archon\nat Athens, in the fourth year of the 105th Olympiad, when Prorus of\nCyrene was victorious in the course. And after seizing the temple\nthey got together the strongest army of mercenaries in Greece, and the\nThebans, who had previously been at variance with them, openly declared\nwar against them. The war lasted 10 continuous years, and during that\nlong time frequently the Phocians and their mercenaries prevailed,\nfrequently the Thebans had the best of it. But in an engagement near\nthe town Neon the Phocians were routed, and Philomelus in his flight\nthrew himself down a steep and precipitous crag, and so perished: and\nthe Amphictyonic Council imposed the same end on all those who had\nplundered the temple at Delphi. And after the death of Philomelus\nthe Phocians gave the command to Onomarchus, and Philip the son of\nAmyntas joined the Thebans: and Philip was victorious in the battle,\nand Onomarchus fled in the direction of the sea, and was there shot by\nthe arrows of his own soldiers, for they thought their defeat had come\nabout through his cowardice and inexperience in military matters. Thus\nOnomarchus ended his life by the will of the deity, and the Phocians\nchose his brother Phayllus as commander in chief with unlimited\npower. And he had hardly been invested with this power when he saw\nthe following apparition in a dream. Among the votive offerings of\nApollo was an imitation in brass of an old man, with his flesh already\nwasted away and his bones only left. It was said by the Delphians to\nhave been a votive offering given by Hippocrates the doctor. Phayllus\ndreamt that he was like this old man, and forthwith a wasting disease\ncame upon him, and fulfilled the dream. And after the death of Phayllus\nthe chief power at Phocis devolved upon his son Phal\u00e6cus, but he was\ndeposed because he helped himself privately to the sacred money. And\nhe sailed over to Crete with those Phocians who joined his party, and\nwith a portion of the mercenaries, and besieged Cydonia, because the\ninhabitants would not give him the money he demanded, and in the siege\nlost most of his army and his own life.\n\n[85] Compare the Proverb, _Quem Jupiter vult perdere dementat\nprius_.\n\n\n\n\nCHAPTER III.\n\n\nAnd Philip put an end to the war, called the Phocian or the Sacred War,\nin the tenth year after the plunder of the temple, when Theophilus was\nArchon at Athens, in the first year of the 108th Olympiad, in which\nPolycles of Cyrene won the prize in the course. And the following\nPhocian towns were taken and rased to the ground, Lil\u00e6a, Hyampolis,\nAnticyra, Parapotamii, Panopeus, and Daulis. These towns were\nrenowned in ancient times and not least in consequence of the lines\nof Homer.[86] But those which the army of Xerxes burnt were rendered\nthereby more famous in Greece, as Erochus, Charadra, Amphiclea, Neon,\nTithronium, and Drym\u00e6a. All the others except Elatea were obscure\nprior to this war, as Trachis, Medeon, Echedamia, Ambrosus, Ledon,\nPhlygonium, and Stiris. And now all those towns which I have mentioned\nwere rased to the ground, and except Ab\u00e6 turned into villages. Ab\u00e6 had\nhad no hand in the impiety of the other towns, and had had no share\neither in the seizing of the temple or in the Sacred War. The Phocians\nwere also deprived of participation in the temple at Delphi and in the\ngeneral Greek Council, and the Amphictyonic Council gave their votes\nto the Macedonians. As time went on however the Phocian towns were\nrebuilt, and they returned to them from the villages, except to such as\nhad always been weak, and suffered at this time from want of money. And\nthe Athenians and Thebans forwarded this restoration, before the fatal\ndefeat of the Greeks at Ch\u00e6ronea, in which the Phocians took part, as\nafterwards they fought against Antipater and the Macedonians at Lamia\nand Crannon. They fought also against the Galati and the Celtic army\nwith greater bravery than any of the Greeks, to avenge the god at\nDelphi, and to atone I think for their former guilt. Such are the most\nmemorable public transactions of the Phocians.\n\n[86] Iliad, ii. 519-523. Cyparissus in Hom. is probably Anticyra. See\nch. 36.\n\n\n\n\nCHAPTER IV.\n\n\nFrom Ch\u00e6ronea it is about 20 stades to Panopeus, a town in Phocis,\nif town that can be called which has no Town-Hall, no gymnasium, no\ntheatre, no market-place, no public fountain, and where the inhabitants\nlive in narrow dwellings, like mountain cottages, near a ravine. But\nthey have boundaries, and send members to the Phocian Council. They say\nthat their town got its name from the father of Epeus, and that they\nwere not Phocians originally, but Phlegyans who fled into Phocis from\nOrchomenia. The ancient enclosure of Panopeus occupies I conjecture\nabout 7 stades, and I remembered the lines of Homer about Tityus, where\nhe called Panopeus the town delighting in the dance,[87] and in the\ncontest for the dead body of Patroclus he says that Schedius (the son\nof Iphitus) the king of the Phocians, who was slain by Hector, dwelt\nat Panopeus.[88] It appears to me that he dwelt there from fear of the\nB\u0153otians, making Panopeus a garrison-town, for this is the point where\nthe B\u0153otians have the easiest approach to Phocis. I could not however\nunderstand why Homer called Panopeus delighting in the dance, till I\nwas instructed by those who among the Athenians are called Thyiades.\nThese Thyiades are Athenian women who annually go to Parnassus in\nconcert with the Delphian women, and celebrate the orgies of Dionysus.\nThese Thyiades hold dances on the road from Athens and elsewhere and\nalso at Panopeus: and I imagine Homer\u2019s epithet relates to this.\n\nThere is in the street of Panopeus a building of unbaked brick of no\ngreat size, and in it a statue in Pentelican marble, which some say\nis \u00c6sculapius and others Prometheus. The last adduce the following\nto confirm their opinion. Some stones lie near the ravine each large\nenough to fill a cart, in colour like the clay found in ravines and\nsandy torrents, and they smell very like the human body. They say\nthat these are remains of the clay out of which the human race was\nfashioned by Prometheus. Near the ravine is also the sepulchre of\nTityus, the circumference of the mound is about the third of a stade.\nOf Tityus it is said in the Odyssey,[89]\n\n    \u201cOn the ground lying, and he lay nine roods.\u201d\n\nBut some say that this line does not state the size of Tityus, but\nthat the place where he lay is called Nine Roods. But Cleon, one of\nthe Magnesians that live on the banks of the Hermus, said that people\nare by nature incredulous of wonderful things, who have not in the\ncourse of their lives met with strange occurrences, and that he himself\nbelieved that Tityus and others were as large as tradition represented,\nfor when he was at Gades, and he and all his companions sailed from the\nisland according to the bidding of Hercules, on his return he saw a sea\nmonster who had been washed ashore, who had been struck by lightning\nand was blazing, and he covered five roods. So at least he said.\n\nAbout seven stades distant from Panopeus is Daulis.[90] The people here\nare not numerous, but for size and strength they are still the most\nfamous of the Phocians. The town they say got its name from the nymph\nDaulis, who was the daughter of Cephisus. Others say that the site of\nthe town was once full of trees, and that the ancients gave the name\n_daula_ to anything dense. Hence \u00c6schylus calls the beard of Glaucus\n(the son of Anthedonius) _daulus_. It was here at Daulis according to\ntradition that the women served up his son to Tereus, and this was the\nfirst recorded instance of cannibalism among mankind. And the hoopoe,\ninto which tradition says Tereus was changed, is in size little bigger\nthan a quail, and has on its head feathers which resemble a crest. And\nit is a remarkable circumstance that in this neighbourhood swallows\nneither breed nor lay eggs, nor build nests in the roofs of houses:\nand the Phocians say that when Philomela became a bird she was in\ndread both of Tereus and his country. And at Daulis there is a temple\nand ancient statue of Athene, and a still older wooden statue which\nthey say Procne brought from Athens. There is also in the district of\nDaulis a place called Tronis, where a hero-chapel was built to their\nhero-founder, who some say was Xanthippus, who won great fame in war,\nothers Phocus (the son of Ornytion and grandson of Sisyphus). They\nhonour this hero whoever he is every day, and when the Phocians bring\nthe victims they pour the blood through a hole on to his tomb, and\nconsume the flesh there also.\n\n[87] Odyssey, xi. 581.\n\n[88] Iliad, xvii. 306, 307.\n\n[89] xi. 577.\n\n[90] There is probably some mistake in the text here, for instead of\n_seven_ stades Dodwell thought the distance _twenty-seven_, and Gell\n_thirty-seven_ or _forty-seven_.\n\n\n\n\nCHAPTER V.\n\n\nThere is also an ascent by Daulis to the heights of Parnassus, rather\nlonger than the ascent from Delphi but not so steep. As you turn from\nDaulis on to the high road for Delphi and go forward, you will come\nto a building on the left of the road called Phocicum, into which the\nPhocians assemble from each of their towns. It is a large building,\nand in it are pillars all the length of the building, and galleries on\neach side, where the Phocians sit in assembly. But at the end of the\nbuilding there are neither pillars nor galleries, but statues of Zeus\nand Athene and Hera, Zeus on his throne, and Hera standing by on the\nright, Athene on the left.\n\nAs you go on from thence you will come to the Cross-roads, where\nthey say \u0152dipus murdered his father.[91] There are records indeed of\nthe woes of \u0152dipus in all parts of Greece. So it seems it was fated.\nFor directly he was born they pierced his ankles, and exposed him on\nMount Cith\u00e6ron in Plat\u00e6a. He was brought up at Corinth and the country\nnear the Isthmus. And Phocis and the Cross-roads here were polluted\nby his father\u2019s blood. Thebes has attained even more celebrity from\nthe marriage of \u0152dipus and the injustice of Eteocles. To \u0152dipus the\nCross-roads here and his bloody deed there caused all his subsequent\nwoes, and the tombs of Laius and his attendant are in the very middle\nof the place where the 3 roads meet, and there are unhewn stones\nheaped up on them. They say that Damasistratus, who was king of Plat\u00e6a,\ncame across their corpses and buried them.\n\nThe high-road from here to Delphi is very steep, and rather difficult\neven for a well-equipped traveller. Many varying legends are told\nabout Delphi, and still more about the oracle of Apollo. For they say\nthat in the most ancient times it was the oracle of Earth, and that\nEarth appointed as priestess of her oracle Daphnis, who was one of the\nMountain Nymphs. And the Greeks have a poem called Eumolpia, the author\nof which was they say Mus\u00e6us the son of Antiophemus. In this poem\nDelphi is represented as a joint oracle of Poseidon and Earth, and we\nread that Earth delivered her own oracles, but Poseidon employed Pyrcon\nas his interpreter. These are the lines:\n\n    \u201cForthwith Earth uttered forth oracular wisdom,\n    And with her Pyrcon, famed Poseidon\u2019s priest.\u201d\n\nBut afterwards they say Earth gave her share to Themis, and Apollo\nreceived it from Themis: and he they say gave Poseidon for his share in\nthe oracle Calauria near Tr\u0153zen. I have also heard of some shepherds\nmeeting with the oracle, and becoming inspired by the vapour, and\nprophesying through Apollo. But the greatest and most widespread fame\nattaches to Phemonoe, who was the first priestess of Apollo, and the\nfirst who recited the oracles in hexameters. But B\u0153o, a Phocian woman\nwho composed a Hymn for Delphi, says that the oracle was set up to the\ngod by Olen and some others that came from the Hyperboreans, and that\nOlen was the first who delivered oracles and in hexameters. B\u0153o has\nwritten the following lines,\n\n \u201cHere Pegasus and divine Aguieus, sons of the Hyperboreans, raised to\n thy memory an oracle.\u201d\n\nAnd enumerating other Hyperboreans she mentions at the end of her Hymn\nOlen,\n\n    \u201cAnd Olen who was Ph\u0153bus\u2019 first prophet,\n    And first to put in verse the ancient oracles.\u201d\n\nTradition however makes women the first utterers of the oracles.\n\nThe most ancient temple of Apollo was they say built of laurel, from\nbranches brought from a tree at Tempe. So that temple would resemble a\nhut. And the people of Delphi say the next temple was built of the wax\nand wings of bees, and was sent by Apollo to the Hyperboreans. There\nis also another tradition that this temple was built by a Delphian\nwhose name was Pteras, that it got its name from its builder, from whom\nalso a Cretan city by the addition of one letter got called Apter\u00e6i.\nFor as to the tradition about the fern (_Pteris_) that grows on\nmountains, that they made the temple of this while it was still green,\nthis I cannot accept. As to the third temple that it was of brass is\nno marvel since Acrisius made a brazen chamber for his daughter, and\nthe Laced\u00e6monians have still a temple of Athene Chalci\u0153cus,[92] and\nthe Romans have a forum remarkable for its size and magnificence with\na brazen roof. So that the temple of Apollo should be brazen is not\nimprobable. In other respects however I do not accept the legend about\nthe temple being by Heph\u00e6stus, or about the golden songsters that\nPindar sang of in reference to that temple,\n\n    \u201cSome golden Charmers sang above the gable.\u201d\n\nI think Pindar wrote this in imitation of Homer\u2019s Sirens.[93] Moreover\nI found varying accounts about the destruction of this temple, for\nsome say it was destroyed by a landslip, others by fire. And the\nfourth (built of stone by Trophonius and Agamedes) was burnt down\nwhen Erxiclides was Archon at Athens, in the first year of the 58th\nOlympiad, when Diognetus of Croton was victor. And the temple which\nstill exists was built by the Amphictyones out of the sacred money, and\nits architect was the Corinthian Spintharus.\n\n[91] See Sophocles, _\u0152dipus Tyrannus_, 733, 734. What I translate\nin this Paragraph \u201cCross-roads\u201d would be literally \u201cthe road called\nCleft,\u201d which an English reader would hardly understand.\n\n[92] That is, \u201c_Athene of the Brazen House_.\u201d\n\n[93] See Odyssey, xii. 39 _sq._\n\n\n\n\nCHAPTER VI.\n\n\nThey say the most ancient town here was built by Parnassus, who was\nthey say the son of the Nymph Cleodora, and his fathers, (for those\ncalled heroes had always two fathers, one a god, one a man), were they\nsay Poseidon among the gods and Cleopompus among men. They say Mount\nParnassus and the dell Parnassus got their names from him, and that\nomens from the flight of birds were discovered by him. The town built\nby him was they say destroyed in Deucalion\u2019s flood, and all the human\nbeings that escaped the flood followed wolves and other wild beasts\nto the top of Mount Parnassus, and from this circumstance called the\ntown which they built Lycorea (_Wolf-town_). There is also a different\ntradition to this, which makes Lycorus the son of Apollo by the Nymph\nCorycia, and that Lycorea was called after him, and the Corycian cavern\nfrom the Nymph. Another tradition is that Cel\u00e6no was the daughter of\nHyamus the son of Lycorus, and that Delphus from whom Delphi got its\nname was the son of Cel\u00e6no (the daughter of Hyamus) by Apollo. Others\nsay that Castalius an Autochthon had a daughter Thyia, who was the\nfirst priestess of Dionysus and introduced his orgies, and that it\nwas from her that females inspired by Dionysus got generally called\nThyiades, and they think Delphus was the son of Apollo and this Thyia.\nBut some say his mother was Mel\u00e6ne the daughter of Cephisus. And in\ncourse of time the inhabitants called the town Pytho as well as Delphi,\nas Homer has shown in his Catalogue of the Phocians. Those who wish\nto make genealogies about everything think that Pythes was the son\nof Delphus, and that the town got called Pytho after him when he was\nking. But the prevalent tradition is that the dragon slain by Apollo\u2019s\narrows rotted here, and that was why the town was called Pytho from\nthe old Greek word to rot, which Homer has employed in his account\nof the island of the Sirens being full of bones, because those that\nlistened to their song rotted away.[94] The dragon that was slain by\nApollo was the poets say posted there by Earth to guard her oracle. It\nis also said that Crius, the king of Eub\u0153a, had a son of an insolent\ndisposition, who plundered the temple of the god, and the houses of\nthe wealthy men. And when he was going to do this a second time, then\nthe Delphians begged Apollo to shield them from the coming danger, and\nPhemonoe (who was then priestess) gave them the following oracle in\nhexameters, \u201cSoon will Ph\u0153bus send his heavy arrow against the man who\ndevours Parnassus, and the Cretans shall purify Ph\u0153bus from the blood,\nand his fame shall never die.\u201d\n\n[94] Odyssey, xii. 46.\n\n\n\n\nCHAPTER VII.\n\n\nIt appears that the temple at Delphi was plundered from the beginning.\nFor this Eub\u0153an robber, and a few years later the people of Phlegyas,\nand Pyrrhus the son of Achilles also, all laid their hands on it,\nand part of Xerxes\u2019 army, but those who enriched themselves most and\nlongest on the treasures of the god were the Phocian authorities and\nthe army of the Galati. And last of all it was fated to experience\nNero\u2019s contempt of everything, for he carried off from Apollo 500\nbrazen statues, some of gods some of men.\n\nThe most ancient contest, and one for which they gave a prize first,\nwas they say singing a Hymn in honour of Apollo. And the first victor\nwas Chrysothemis the Cretan, whose father Carmanor is said to have\npurified Apollo. And after Chrysothemis they say Philammon was next\nvictor, and next to him his son Thamyris. Neither Orpheus they say\nfrom his solemn position in respect to the mysteries and his general\nelevation of soul, nor Mus\u00e6us from his imitation of Orpheus in all\nthings, cared to contend in this musical contest. They say also that\nEleuther carried off the Pythian prize for his loud and sweet voice. It\nis said also that Hesiod was not permitted to be a competitor, because\nhe had not learned to accompany his voice with the harp. Homer too went\nto Delphi to enquire what was necessary for him, and even had he learnt\nhow to play on the harp, the knowledge would have been useless to him,\nbecause of his being blind. And in the third year of the 48th Olympiad,\nin which Glaucias of Croton was victor, the Amphictyones established\nprizes for harping as at the first, and added contests for pipes, and\nfor singing to the pipes. And the victors proclaimed were Cephallen who\nwas distinguished in singing to the harp, and the Arcadian Echembrotus\nfor his singing to the pipes, and the Argive Sacadas for his playing on\nthe pipes. Sacadas also had two other Pythian victories after this.\nThen too they first ordained prizes for athletes as at Olympia, with\nthe exception of the fourhorse races, and they established by law the\nlong course and double course for boys. And in the second Pythiad they\ninvited them no longer to contend for prizes, but made the contest one\nfor a crown only, and stopped singing to the pipes, as not thinking\nit pleasing to the ear. For singing to the pipes was most gloomy kind\nof music, and elegies and dirges were so sung. The votive offering\nof Echembrotus confirms me in what I say, for the brazen tripod\noffered by him to Hercules at Thebes has the following inscription,\n\u201cEchembrotus the Arcadian offered this tripod to Hercules, after having\nbeen victorious in the contests of the Amphictyones, and in singing to\nthe Greeks songs and elegies.\u201d So the contest of singing to the pipes\nwas stopped. Afterwards they added a chariot race, and Clisthenes the\ntyrant of Sicyon was proclaimed victor. And in the eighth Pythiad they\nadded harping without the accompaniment of the voice, and Agelaus\nfrom Tegea got the crown. And in the 23rd Pythiad they had a race in\narmour, and Tim\u00e6netus from Phlius got the laurel, five Olympiads after\nDamaretus of Her\u00e6a was victor. And in the 48th Pythiad they established\nthe race for a pair-horse chariot, and the pair of Execestides the\nPhocian was victorious. And in the fifth Pythiad after this they yoked\ncolts to chariots, and the four-colt car of Orphondas the Theban came\nin first. But the pancratium for boys, and the pair of colts, and the\nracing colt they instituted many years after the people of Elis, the\npancratium in the 61st Pythiad (when Iolaidas the Theban was victor),\nand one Pythiad after the racing colt (when Lycormas of Larissa was\nproclaimed victor), and in the 69th Pythiad the pair of colts (when\nthe Macedonian Ptolemy was victor). For the Ptolemies delighted to be\ncalled Macedonians, as indeed they were. And the crown of laurel was\ngiven to the victors in the Pythian games, for no other reason I think\nthan that (according to the prevalent report) Apollo was enamoured of\nDaphne[95] the daughter of Ladon.\n\n[95] Daphne means laurel. See Wordsworth\u2019s noble Poem, _The Russian\nFugitive_, Part iii.\n\n\n\n\nCHAPTER VIII.\n\n\nSome think that Amphictyon the son of Deucalion appointed the general\nCouncil of the Greeks, and that was why those who assembled at the\nCouncil were called Amphictyones: but Androtion in his history\nof Attica says that originally delegates came to Delphi from the\nneighbouring people who were called Amphictiones, and in process\nof time the name Amphictyones prevailed. They say too that the\nfollowing Greek States attended this general Council, the Ionians, the\nDolopes, the Thessalians, the \u00c6nianes, the Magnetes, the Malienses,\nthe Phthiotes, the Dorians, the Phocians, the Locrians who dwelt\nunder Mount Cnemis and bordered upon Phocis. But when the Phocians\nseized the temple, and ten years afterwards the Sacred War came to\nan end, the Amphictyonic Council was changed: for the Macedonians\nobtained admission to it, and the Phocians and (of the Dorians) the\nLaced\u00e6monians ceased to belong to it, the Phocians because of their\nsacrilegious outbreak on the temple, and the Laced\u00e6monians because they\nhad assisted the Phocians. But when Brennus led the Galati against\nDelphi, the Phocians exhibited greater bravery than any of the Greeks\nin the war, and were in consequence restored to the Amphictyonic\nCouncil, and in other respects regained their former position. And\nthe Emperor Augustus wished that the inhabitants of Nicopolis near\nActium should belong to the Amphictyonic Council, so he joined the\nMagnetes and Malienses and \u00c6nianes and Phthiotes to the Thessalians,\nand transferred their votes, and those of the Dolopes who had died\nout, to the people of Nicopolis. And in my time the Amphictyones were\n30 members. Six came from Nicopolis, six from Macedonia, six from\nThessaly, two from the B\u0153otians (who were originally in Thessaly and\ncalled \u00c6olians), two from Phocis, and two from Delphi, one from ancient\nDoris, one from the Locrians called Ozol\u00e6, one from the Locrians\nopposite Eub\u0153a, one from Eub\u0153a, one from Argos Sicyon Corinth and\nMegara, and one from Athens. Athens and Delphi and Nicopolis send\ndelegates to every Amphictyonic Council: but the other cities I have\nmentioned only join the Amphictyonic Council at certain times.\n\nAs you enter Delphi there are four temples in a row, the first in\nruins, the next without statues or effigies, the third has effigies of\na few of the Roman Emperors, the fourth is called the temple of Athene\nPronoia. And the statue in the ante-chapel is the votive offering of\nthe Massaliotes, and is larger in size than the statue within the\ntemple. The Massaliotes are colonists of the Phoc\u00e6ans in Ionia, and\nwere part of those who formerly fled from Phoc\u00e6a from Harpagus the\nMede, but, after having beaten the Carthaginians in a naval engagement,\nobtained the land which they now occupy, and rose to great prosperity.\nThis votive offering of the Massaliotes is of brass. The golden shield\nwhich was offered to Athene Pronoia by Cr\u0153sus the Lydian was taken away\n(the Delphians said) by Philomelus. Near this temple is the sacred\nenclosure of the hero Phylacus, who, according to the tradition of the\nDelphians, protected them against the invasion of the Persians. In the\npart of the gymnasium which is in the open air was once they say a wild\nwood where Odysseus, when he went to Autolycus and hunted with the sons\nof Autolycus, was wounded on the knee by a boar.[96] As you turn to the\nleft from the gymnasium, and descend I should say about 3 stades, is\nthe river called Plistus, which falls into the sea at Cirrha the haven\nof the Delphians. And as you ascend from the gymnasium to the temple\non the right of the road is the water Castalia which is good to drink.\nSome say it got its name from Castalia a local woman, others say from\na man called Castalius. But Panyasis, the son of Polyarchus, in the\npoem he wrote about Hercules says that Castalia was the daughter of\nAchelous. For he says about Hercules,\n\n \u201cCrossing with rapid feet snow-crown\u2019d Parnassus he came to the\n immortal fountain of Castalia, the daughter of Achelous.\u201d\n\nI have also heard that the water of Castalia is a gift of the river\nCephisus. Alc\u00e6us indeed so represents it in his Prelude to Apollo, and\nhis statement is confirmed by the people of Lil\u00e6a, who believe that the\nlocal cakes and other things, which they throw into the Cephisus on\ncertain stated days, reappear in the Castalia.\n\n[96] Odyssey, xix. 428-451.\n\n\n\n\nCHAPTER IX.\n\n\nDelphi is everywhere hilly, the sacred precincts of Apollo and other\nparts of the town alike. The sacred precincts are very large and in the\nupper part of the town, and have several entrances. I will enumerate\nall the votive offerings that are best worthy of mention. The athletes\nhowever, and musical competitors, of no great merit I do not think\nworthy of attention, and notable athletes I have already described in\nmy account of Elis. At Delphi then there is a statue of Phayllus of\nCroton, who had no victory at Olympia, but was twice victor in the\npentathlum and once in the course in the Pythian games, and fought a\nnaval engagement against the Medes, having furnished a ship himself,\nand manned it with some people of Croton who were sojourners in\nGreece. So much for Phayllus of Croton. On the entrance to the sacred\nenclosure is a bull in brass by Theopropus the \u00c6ginetan, the votive\noffering of the Corcyr\u00e6ans. The tradition is that a bull in Corcyra\nleft the herd and pasture, and used to resort to the sea bellowing\nas he went; and as this happened every day the herdsman went down to\nthe sea, and beheld a large shoal of tunny fish. And he informed the\npeople of Corcyra, and they, as they had great difficulty in catching\nthese tunnies much as they wished, sent messengers to Delphi. And then\nin obedience to the oracle they sacrificed the bull to Poseidon, and\nafter this sacrifice caught the fish, and offered both at Olympia and\nDelphi the tenth of their catch. And next are the votive offerings\nof the people of Tegea from the spoils of the Laced\u00e6monians, an\nApollo and Victory, and some local heroes; as Callisto the daughter\nof Lycaon, and Arcas who gave his name to Arcadia, and the sons of\nArcas, Elatus and Aphidas and Azan; and besides them Triphylus,\n(whose mother was not Erato but Laodamia, the daughter of Amyclas\nking at Laced\u00e6mon), and also Erasus the son of Triphylus. As to the\nartificers of these statues, Pausanias of Apollonia made the Apollo\nand Callisto, and the Victory and effigy of Arcas were by D\u00e6dalus of\nSicyon, Triphylus and Azan were by the Arcadian Samolas, and Elatus\nand Aphidas and Erasus were by the Argive Antiphanes. All these the\npeople of Tegea sent to Delphi after the capture of the Laced\u00e6monians\nwho invaded them. And opposite them are the votive offerings of the\nLaced\u00e6monians when they vanquished the Athenians, statues of Castor\nand Pollux and Zeus and Apollo and Artemis, and besides them Poseidon\ncrowning Lysander the son of Aristocritus, and Abas who was Lysander\u2019s\nprophet, and Hermon the pilot of Lysander\u2019s flag-ship. This statue\nof Hermon was designed by Theocosmus the Megarian, as the Megarians\nranked Hermon among their citizens. And Castor and Pollux are by the\nArgive Antiphanes, and Abas is by Pison from Calauria near Tr\u0153zen,\nand Artemis and Poseidon and Lysander are by Dameas, and Apollo and\nZeus by Athenodorus. Both Dameas and Athenodorus were Arcadians from\nClitor. And behind the statues we have just mentioned are those of\nthe Spartans or their allies who fought for Lysander at the battle of\n\u00c6gos-potamoi, as Aracus the Laced\u00e6monian, and Erianthes the B\u0153otian\nbeyond Mimas, and then Astycrates, and the Chians Cephisocles and\nHermophantus and Hicesius, and the Rhodians Timarchus and Diagoras, and\nthe Cnidian Theodamus, and the Ephesian Cimmerius, and the Milesian\n\u00c6antides. All these were by Tisander. The following were by Alypus of\nSicyon, Theopompus from Myndus, and Cleomedes of Samos, and from Eub\u0153a\nAristocles of Carystus and Autonomus of Eretria, and Aristophantus\nof Corinth, and Apollodorus of Tr\u0153zen, and from Epidaurus in Argolis\nDion. And next to these are the Ach\u00e6an Axionicus from Pellene, and\nTheares from Hermion, and Pyrrhias from Phocis, and Comon from Megara,\nand Agasimenes from Sicyon, and Telycrates from Leucas, and Pythodotus\nfrom Corinth, and Euantidas from Ambracia, and lastly the Laced\u00e6monians\nEpicyridas and Eteonicus. All these are they say by Patrocles and\nCanachus. The reverse that the Athenians sustained at \u00c6gos-potamoi they\nmaintain befell them through foul play, for their Admirals Tydeus and\nAdimantus were they say bribed by Lysander. And in proof of this they\nbring forward the following Sibylline oracle. \u201cThen shall Zeus the\nlofty-thunderer, whose strength is almighty, lay grievous woes on the\nAthenians, fierce battle for their ships of war, that shall perish\nthrough the treachery and villainy of their commanders.\u201d They also cite\nthese other lines from the oracles of Mus\u00e6us, \u201cVerily a fierce storm\nis coming on the Athenians through the villainy of their commanders,\nbut there shall be some comfort, they shall level low the state that\ninflicted this disaster, and exact vengeance.\u201d So much for this affair.\nAnd as for the engagement between the Laced\u00e6monians and Argives beyond\nThyrea, the Sibyl foretold that it would be a drawn battle, but the\nArgives thinking they had got the best of it in the action sent to\nDelphi as a votive offering a brazen horse by Antiphanes of Argos,\ndoubtless an imitation of the Trojan Horse.\n\n\n\n\nCHAPTER X.\n\n\nOn the basement under this horse is an inscription, which states that\nthe following statues were dedicated from the tenth of the spoils of\nMarathon. These statues are Athene and Apollo, and of the commanders\nMiltiades, and of those called heroes Erechtheus and Cecrops and\nPandion, and Leos, and Antiochus the son of Hercules by Meda the\ndaughter of Phylas, and \u00c6geus, and of the sons of Theseus Acamas.\nThese, in accordance with an oracle from Delphi, gave names to the\nAthenian tribes. Here too are Codrus the son of Melanthus, and Theseus,\nand Phyleus, who are no longer ranked among the Eponymi. All these that\nI have mentioned are by Phidias, and these too are really the tenth\nof the spoils of Marathon. But the statues of Antigonus, and his son\nDemetrius, and the Egyptian Ptolemy, were sent to Delphi later, Ptolemy\nthrough goodwill, but the Macedonians through fear.\n\nAnd near this horse are other votive offerings of the Argives, statues\nof those associated with Polynices in the expedition against Thebes,\nas Adrastus the son of Talaus, and Tydeus the son of \u0152neus, and the\ndescendants of Pr\u0153tus, (Capaneus the son of Hipponous, and Eteoclus\nthe son of Iphis), and Polynices, and Hippomedon (Adrastus\u2019 sister\u2019s\nson), and near them the chariot of Amphiaraus and in it Baton, the\ncharioteer and also kinsman of Amphiaraus, and lastly Alitherses. These\nare by Hypatodorus and Aristogiton, and were made, so the Argives\nthemselves say, out of the spoils of the victory which they and their\nAthenian allies obtained at \u0152noe in Argolis. It was after the same\naction, I think, that the Argives erected the statues of the Epigoni.\nThey are here at any rate, as Sthenelus and Alcm\u00e6on, who was, I\ntake it, honoured above Amphilochus in consequence of his age, and\nPromachus, and Thersander, and \u00c6gialeus, and Diomede, and between the\ntwo last Euryalus. And opposite these are some other statues, dedicated\nby the Argives who assisted Epaminondas and the Thebans in restoring\nthe Messenians. There are also effigies of heroes, as Danaus the most\npowerful king at Argos, and Hypermnestra the only one of her sisters\nwith hands unstained by murder, and near her Lynceus, and all those\nthat trace their descent from Hercules, or go back even further to\nPerseus.\n\nThere are also the horses of the Tarentines in brass, and captive women\nof the Messapians (barbarians near Tarentum), by Ageladas the Argive.\nThe Laced\u00e6monians colonized Tarentum under the Spartan Phalanthus, who,\nwhen he started on this colony, was told by an oracle from Delphi that\nhe was to acquire land and found a city where he saw rain from a clear\nsky. At first he paid no great heed to this oracle, and sailed to Italy\nwithout consulting any interpreters, but when, after victories over\nthe barbarians, he was unable to capture any of their cities, or get\npossession of any of their land, he recollected the oracle, and thought\nthe god had prophesied impossibilities: for it could not rain he\nthought from a clear and bright sky. And his wife, who had accompanied\nhim from home, endeavoured to comfort him in various ways, as he was\nin rather a despondent condition, and laid his head on her knees, and\nbegan to pick out the lice, and in her goodwill it so fell out that she\nwept when she thought how her husband\u2019s affairs made no good progress.\nAnd she shed tears freely on Phalanthus\u2019 head, and then he understood\nthe oracle, for his wife\u2019s name was \u00c6thra (_clear sky_), and so on the\nfollowing night he took from the barbarians Tarentum, the greatest and\nmost prosperous of their maritime cities. They say the hero Taras was\nthe son of Poseidon and a local Nymph, and both the city and river got\ntheir name from him.\n\n\n\n\nCHAPTER XI.\n\n\nAnd near the votive offering of the Tarentines is the treasury of the\nSicyonians, but you will see no money either here or in any of the\ntreasuries. The Cnidians also brought statues to Delphi, as Triopas\n(their founder) standing by a horse, and Leto and Apollo and Artemis\nshooting at Tityus, who is represented wounded. These statues stand by\nthe treasury of the Sicyonians.\n\nThe Siphnii too made a treasury for the following reason. The island\nof Siphnos had gold mines, and the god bade them send a tenth of the\nrevenue thus accruing to Delphi, and they built a treasury and sent\nthe tenth to the god. But when in their cupidity they left off this\ntribute, then the sea encroached and swept away their mines. Statues\nafter a naval victory over the Tyrrhenians were also erected by the\npeople of Lipara, who were a colony of Cnidians, and the leader of the\ncolony was they say a Cnidian whose name was Pentathlus, as Antiochus\nthe Syracusan (the son of Xenophanes) testifies in his History of\nSicily. He says also that when they had built a town at Pachynus, a\npromontory in Sicily, they were expelled from it by force by the Elymi\nand Ph\u0153nicians, and either occupied deserted islands, or drove out the\nislanders from those islands which they call to this day by the name\nHomer employs, the islands of \u00c6olus. Of these they lived in Lipara and\nbuilt a city there, and used to sail to Hiera and Strongyle and Didym\u00e6\nfor purposes of cultivation. In Strongyle fire clearly ascends from the\nground, and in Hiera fire spontaneously blazes up on a height in the\nisland, and near the sea are convenient baths, if the water is not too\nhot, for often it is difficult to bathe by reason of the great heat.\n\nThe Theban treasuries were the result of the victory at Leuctra, and\nthe Athenian treasuries from the victory at Marathon and the spoil\nof Datis on that occasion: but whether the Cnidians built theirs to\ncommemorate some victory or to display their wealth I do not know. But\nthe people of Cleon\u00e6 suffered greatly like the Athenians from a plague,\ntill in obedience to the oracle at Delphi they sacrificed a goat to the\nrising sun, and, as they thus obtained deliverance from their plague,\nthey sent a brazen goat to Apollo. And the treasury of the Syracusans\nwas the result of the great reverses of Athens, and the Potid\u00e6an\ntreasury was erected out of piety to the god.\n\nThe Athenians also built a portico with the money which they got in war\nfrom the Peloponnesians and their Greek allies. There are also votive\nofferings of the figure-heads of captured ships and brazen shields. The\ninscription on these mentions the cities from which the Athenians sent\nthe firstfruits of their spoil, Elis, and Laced\u00e6mon, and Sicyon, and\nMegara, and Pellene in Achaia, and Ambracia, and Leucas, and Corinth\nitself. In consequence of these naval victories they sacrifice to\nTheseus, and to Poseidon at the promontory of Rhium. I think also the\ninscription refers to Phormio the son of Asopichus, and to his famous\ndeeds.\n\n\n\n\nCHAPTER XII.\n\n\nThere is a projecting stone above, on which the Delphians say the first\nHerophile, also called the Sibyl, chanted her oracles.[97] I found her\nto be most ancient, and the Greeks say she was the daughter of Zeus\nby Lamia the daughter of Poseidon, and that she was the first woman\nwho chanted oracles, and that she was called Sibyl by the Libyans. The\nsecond Herophile was younger than her, but was herself clearly earlier\nthan the Trojan War, for she foretold in her oracles that Helen would\nbe reared in Sparta to the ruin of Asia Minor and Europe, and that\nIlium would be taken by the Greeks owing to her. The Delians make\nmention of her Hymn to Apollo. And she calls herself in her verses not\nonly Herophile but also Artemis, and says she was Apollo\u2019s wedded wife\nand sister and daughter. This she must have written when possessed by\nthe god. And elsewhere in her oracles she says her father was a mortal\nbut her mother one of the Nymphs of Mount Ida. Here are her lines,\n\n \u201cI was the child of a mortal sire and goddess mother, she was a Nymph\n and Immortal while he eat bread. By my mother I am connected with\n Mount Ida, and my native place is red Marpessus (sacred to my mother),\n and the river Aidoneus.\u201d\n\nThere are still in Trojan Ida ruins of Marpessus, and a population of\nabout 60 inhabitants. The soil all about Marpessus is red and terribly\ndry. Why in fact the river Aidoneus soaks into the earth, and on its\nemerging sinks into the ground again, and is eventually altogether lost\nin it, is I think the thin and porous soil of Mount Ida. Marpessus\nis 240 stades distant from Alexandria in the Troad. The inhabitants\nof Alexandria say that Herophile was the Sacristan of Sminthian\nApollo, and that she foretold by dream to Hecuba what we know really\ncame about. This Sibyl lived most of her life at Samos, but visited\nClarus in Colophonia, Delos, and Delphi, and wherever she went chanted\nstanding on the stone we have already mentioned. Death came upon her\nin the Troad, her tomb is in the grove of Sminthian Apollo, and the\ninscription on the pillar is as follows.\n\n\u201cHere hidden by stone sepulchre I lie, Apollo\u2019s fate-pronouncing\nSibyl I, a vocal maiden once but now for ever dumb, here placed by\nall-powerful fate, and I lie near the Nymphs and Hermes, in this part\nof Apollo\u2019s realm.\u201d\n\nNear her tomb is a square Hermes in stone, and on the left is water\nrunning into a conduit, and some statues of the Nymphs. The people of\nErythr\u00e6, who are most zealous of all the Greeks in claiming Herophile\nas theirs, show the mountain called Corycus and the cavern in it in\nwhich they say Herophile was born, and they say that she was the\ndaughter of Theodorus (a local shepherd) and a Nymph, and that she\nwas called Id\u00e6a for no other reason than that well-wooded places were\ncalled by people at that time _Idas_. And the line about Marpessus and\nthe river Aidoneus they do not include in the oracles.\n\nHyperochus, a native of Cum\u00e6, has recorded that a woman called Demo,\nof Cum\u00e6 in the Opican district, delivered oracles after Herophile and\nin a similar manner. The people of Cum\u00e6 do not produce any oracle\nof Demo\u2019s, but they shew a small stone urn in the temple of Apollo,\nwherein they say are her remains. After Demo the Hebrews beyond\nPalestine had a prophetess called Sabbe, whose father they say was\nBerosus and mother Erymanthe, but some say she was a Babylonian Sibyl,\nothers an Egyptian.\n\nPhaennis, (the daughter of the king of the Chaones), and the Pele\u00e6 at\nDodona, also prophesied by divine inspiration, but were not called\nSibyls. As to the age and oracles of Phaennis, one will find upon\ninquiry that she was a contemporary of Antiochus, who seized the\nkingdom after taking Demetrius prisoner. As to the Peleades, they were\nthey say earlier than Phemonoe, and were the first women that sang the\nfollowing lines:\n\n    \u201cZeus was, Zeus is, Zeus shall be. O great Zeus!\n    Earth yields us fruits, let us then call her Mother.\u201d\n\nProphetical men, as Euclus the Cyprian, and the Athenian Mus\u00e6us the\nson of Antiophemus, and Lycus the son of Pandion, as well as Bacis\nthe B\u0153otian, were they say inspired by Nymphs. All their oracular\nutterances except those of Lycus I have read.\n\nSuch are the women and men who up to my time have been said to have\nbeen prophetically inspired: and as time goes on there will perhaps be\nother similar cases.[98]\n\n[97] The text is somewhat uncertain here. I have tried to extract the\nbest sense.\n\n[98] \u201cQui hoc et similia putant dicuntque _Pausaniam\nopposuisse Christianis_, hos velim explicare causam, cur Pausanias\ntecte tantum in illos invadere, neque usquam quidquam aperte contra eos\ndicere ausus sit.\u201d _Siebelis._\n\n\n\n\nCHAPTER XIII.\n\n\nThe brazen head of the P\u00e6onian bison was sent to Delphi by Dropion,\nthe son of Deon, king of the P\u00e6onians. These bisons are most difficult\nof all beasts to capture alive, for no nets are strong enough to hold\nthem. They are hunted in the following manner. When the hunters have\nfound a slope terminating in a hollow, they first of all fence it all\nround with a palisade, they then cover the slope and level ground near\nthe bottom with newly stripped hides, and if they chance to be short\nof hides, then they make old dry skins slippery with oil. The most\nskilful horsemen then drive these bisons to this place that I have\ndescribed, and slipping on the first hides they roll down the slope\ntill they get to the level ground at the bottom. There they leave them\nat first, but on the 4th or 5th day, when hunger and weakness has\nsubdued their spirit somewhat, those who are skilled in taming them\noffer them, while they are still lying there, pinenuts after first\nremoving the husks, for they will at first touch no other kind of food,\nand at last they bind them and lead them off. This is how they capture\nthem.\n\nOpposite the brazen head of this bison is the statue of a man with a\ncoat of mail on and a cloak over it: the Delphians say it is a votive\noffering of the people of Andros, and that it is Andreus their founder.\nAnd the statues of Apollo and Athene and Artemis are votive offerings\nof the Phocians from spoil of the Thessalians, their constant enemies,\nand neighbours except where the Epicnemidian Locrians come in. Votive\nofferings have been also made by the Thessalians of Pharsalus, and by\nthe Macedonians who dwell at Dium under Pieria, and by the Greeks of\nCyrene in Libya. These last sent a chariot and statue of Ammon on the\nchariot, and the Macedonians at Dium sent an Apollo who has hold of a\ndoe, and the Pharsalians sent an Achilles on horseback, and Patroclus\nis running by the side of the horse. And the Dorians of Corinth built a\ntreasury also, and the gold from the Lydians was stored there. And the\nstatue of Hercules was the votive offering of the Thebans at the time\nthey fought with the Phocians what is called The Sacred War. Here also\nare the brazen effigies erected by the Phocians, when in the second\nencounter they routed the Thessalian cavalry. The people of Phlius also\nsent to Delphi a brazen Zeus, and an effigy of \u00c6gina with Zeus.[99] And\nfrom Mantinea in Arcadia there is an offering of a brazen Apollo, not\nfar from the treasury of the Corinthians.\n\nHercules and Apollo are also to be seen close to a tripod for the\npossession of which they are about to fight, but Leto and Artemis are\ntrying to appease the anger of Apollo, and Athene that of Hercules.\nThis was the votive offering of the Phocians when Tellias of Elis led\nthem against the Thessalians. The other figures in the group were made\njointly by Diyllus and Amycl\u00e6us, but Athene and Artemis were made\nby Chionis, all 3 Corinthian statuaries. It is also recorded by the\nDelphians that, when Hercules the son of Amphitryon came to consult the\noracle, the priestess Xenoclea would not give him any response because\nof his murder of Iphitus: so he took the tripod and carried it out of\nthe temple, and the prophetess said,\n\n \u201cThis is another Hercules, the one from Tiryns not from Canopus.\u201d\n\nFor earlier still the Egyptian Hercules had come to Delphi. Then the\nson of Amphitryon restored the tripod to Apollo, and got the desired\nanswer from Xenoclea. And poets have handed down the tradition, and\nsung of the contest of Hercules and Apollo for the tripod.\n\nAfter the battle of Plat\u00e6a the Greeks in common made a votive offering\nof a gold tripod standing on a bronze dragon. The bronze part of the\nvotive offering was there in my time, but the golden part had been\nabstracted by the Phocian leaders.[100] The Tarentines also sent to\nDelphi another tenth of spoil taken from the Peucetian barbarians.\nThese votive offerings were the works of art of Onatas the \u00c6ginetan\nand Calynthus, and are effigies of footsoldiers and cavalry, Opis king\nof the Iapyges come to the aid of the Peucetii. He is represented in\nthe battle as a dying man, and as he lies on the ground there stand by\nhim the hero Taras and the Laced\u00e6monian Phalanthus, and at no great\ndistance a dolphin: for Phalanthus before he went to Italy suffered\nshipwreck in the Criss\u00e6an Gulf, and was they say brought safe to shore\nby a dolphin.\n\n[99] \u00c6gina was the daughter of the river-god Asopus, and was carried\noff from Phlius by Zeus. See Book ii. ch. 5. Hence the offering of the\npeople of Phlius.\n\n[100] See _Rawlinson\u2019s_ Herodotus, Book ix. ch. 81.\n\n\n\n\nCHAPTER XIV.\n\n\nThe axes which were the votive offering of Periclytus, the son of\nEuthymachus of Tenedos, have an old legend connected with them. Cycnus\nwas they say the son of Poseidon, and king at Colon\u00e6, a town in the\nTroad near the island Leucophrys. This Cycnus had a daughter Hemithea\nand a son Tennes by Proclea, daughter of Clytius, and sister of that\nCaletor of whom Homer says in the Iliad[101] that he was slain by Ajax\nwhen he tried to set on fire the ship of Protesilaus,--and, Proclea\ndying, Cycnus married for his second wife Phylonome, the daughter of\nCragasus, who failing to win the love of Tennes told her husband that\nTennes wanted to have illicit dealings with her against her will, and\nCycnus believed this lie, and put Tennes and his sister into a chest,\nand sent them to sea in it. And they got safe to the island Leucophrys,\nsince called Tenedos from Tennes. And Cycnus, who was not destined to\nbe ignorant of his wife\u2019s deception all his life, when he learned the\ntruth sailed after his son to implore his forgiveness, and to admit\nhis unwitting error. And as he was anchoring at the island, and was\nfastening his vessel by ropes to some tree or piece of rock, Tennes in\nhis rage cut the ropes with his axe. Hence it is passed into a proverb,\nwhen people obstinately decline a conference, that they resemble him\nwho cut the matter short with his Tenedian axe. Tennes was afterwards\nslain the Greeks say by Achilles as he was defending Tenedos, and\nin process of time the people of Tenedos, as they were weak, joined\nthemselves to the people of Alexandria on the mainland of the Troad.\n\nThe Greeks who fought against the King of the Persians erected at\nOlympia a brazen Zeus, and an Apollo at Delphi, after the actions of\nArtemisium and Salamis. It is said also that Themistocles, when he\nwent to Delphi, brought of the spoils of the Medes as a present to\nApollo, and when he asked if he should offer them inside the temple,\nthe Pythian Priestess bade him at once take them away altogether. And\nthese were the words of her oracular response: \u201cPut not in my temple\nthe beautiful spoils of the Persians, send them home as quickly as\npossible.\u201d It is wonderful that the god declined to accept the spoils\nof the Medes only from Themistocles. Some think the god would have\nrejected all the Persian spoil equally, if those who offered it had\nfirst asked (like Themistocles) if the god would accept it. Others say\nthat, as the god knew that Themistocles would be a suppliant of the\nPersians, he refused on that account to accept the spoil from him, that\nhe might not win for him by acceptance the undying hate of the Medes.\nThis invasion of Greece by the barbarian you may find foretold in the\noracles of Bacis, and earlier still in the verses of Euclus.\n\nNear the great altar is a bronze wolf, the votive offering of the\nDelphians themselves. The tradition about it is that some man plundered\nthe treasures of the god, and hid himself and the gold in that part\nof Parnassus where the forest trees were most thick, and that a wolf\nattacked him as he slept and killed him, and that this wolf used to run\ninto the town daily and howl: and the Delphians thought this could not\nbut be by divine direction, so they followed the wolf and discovered\nthe sacred gold, and offered to the god a bronze wolf.\n\n[101] xv. 419-421.\n\n\n\n\nCHAPTER XV.\n\n\nThe gilt statue of Phryne here was made by Praxiteles, one of her\nlovers, and was an offering of Phryne herself. And next it are two\nstatues of Apollo, one offered by the Epidaurians in Argolis after\nvictory over the Medes, and the other by the Megarians after their\nvictory over the Athenians at Nis\u00e6a. And there is an ox an offering\nof the Plat\u00e6ans, when they defended themselves successfully on their\nown soil with the rest of the Greeks against Mardonius the son of\nGobryas. Next come two more statues of Apollo, one offered by the\npeople of Heraclea near the Euxine, the other by the Amphictyones when\nthey fined the Phocians for cultivating land sacred to the god. This\nApollo is called by the Delphians Sitalcas,[102] and is about 35 cubits\nhigh. Here too are statues of the \u00c6tolian Generals, and of Artemis and\nAthene, and two statues of Apollo, votive offerings of the \u00c6tolians\nafter their victories over the Galati. Phaennis indeed foretold in her\noracles, a generation before it happened, that the army of the Celts\nwould pass from Europe to Asia to destroy the cities there.\n\n\u201cThen indeed the destroying host of the Galati shall cross the narrow\npassage of the Hellespont, marching to the flute, and shall lawlessly\nmake havoc of Asia. And the god shall even afflict more grievously all\nthose that dwell near the sea-shore. But Cronion shall verily soon\nraise up a helper, the dear son of a Zeus-reared bull, who shall bring\na day of destruction to all the Galati.\u201d\n\nBy the bull Phaennis meant Attalus the king of Pergamus, who was also\ncalled bull-horned in the oracle.[103]\n\nThe statues of cavalry leaders seated on horseback were offered to\nApollo by the Pher\u00e6ans, when they had routed the Athenian cavalry. And\nthe bronze palm and gilt statue of Athene on the palm were dedicated\nby the Athenians for the victory at the Eurymedon on the same day both\non land and river. I noticed that some of the gold on this statue was\nplucked off. I put this down to the cupidity of sacrilegious thieves.\nBut Clitodemus, the oldest writer on Athenian Antiquities, says in his\naccount of Attica that, when the Athenians were making preparations for\nthe expedition to Sicily, an immense number of crows came to Delphi,\nand with their beaks knocked off and tore away the gold off the statue.\nHe also says that they broke off the spear, the owls, and all the\nfruit on the palm in imitation of real fruit. Clitodemus relates also\nother prodigies to deter the Athenians from the fatal expedition to\nSicily. The people of Cyrene also placed at Delphi a figure of Battus\nin his chariot, who took them by ship from Thera to Libya. Cyrene is\nthe charioteer, and Battus is in the chariot and Libya is crowning\nhim, the design is by the Cretan Amphion the son of Acestor. And when\nBattus built Cyrene, he is said to have found the following remedy for\nan impediment in his speech. As he was travelling in the remote parts\nof Cyrene which were still unoccupied he chanced to see a lion, and his\nterror at the sight made him cry out loud and clearly.[104] And not far\nfrom Battus the Amphictyones erected another statue of Apollo, out of\nthe proceeds of the fine imposed on the Phocians for their impiety to\nthe god.\n\n[102] _i.e._ _Prohibitor of corn-growing_ (on the sacred land).\n\n[103] The words of the oracle were as follows:\n\n    \u0398\u03ac\u03c1\u03c3\u03b5\u03b9 \u03a4\u03b1\u03c5\u03c1\u03cc\u03ba\u03b5\u03c1\u03c9\u03c2, \u1f15\u03be\u03b5\u03b9\u03c2 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b7\u03af\u03b4\u03b1 \u03c4\u03b9\u03bc\u1f74\u03bd\n    \u03ba\u03b1\u1f76 \u03c0\u03b1\u03af\u03b4\u03c9\u03bd \u03c0\u03b1\u1fd6\u03b4\u03b5\u03c2\u00b7 \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03b3\u03b5 \u03bc\u1f72\u03bd \u03bf\u1f50\u03ba\u03ad\u03c4\u03b9 \u03c0\u03b1\u1fd6\u03b4\u03b5\u03c2.\n\n[104] So the son of Cr\u0153sus found his tongue from sudden fright. See\nHerodotus, i. 85.\n\n\n\n\nCHAPTER XVI.\n\n\nOf the votive offerings which the Lydian kings sent to Apollo nothing\nnow remains but the iron base of the bowl of Alyattes. This was made\nby Glaucus of Chios, who first welded iron, and the places where the\nbase is joined are not riveted together by bolts or nails, but simply\nby welding. This base from a broad bottom rises turret-like to a\npoint. The sides are not entirely covered, but have girders of iron\nlike the steps in a ladder. Straight bars of iron bend outwards at the\nextremities, and this is the seat for the bowl.\n\nWhat is called by the Delphians the navel, made of white stone, is\naccording to their tradition the centre of the world, and Pindar in one\nof his Odes gives a similar account.[105] Here is a votive offering of\nthe Laced\u00e6monians, a statue by Calamis of Hermione, the daughter of\nMenelaus and wife of Orestes (the son of Agamemnon), and still earlier\nthe wife of Neoptolemus the son of Achilles. The \u00c6tolians have also\nerected a statue to Eurydamus their general, who commanded their army\nagainst the Galati.\n\nThere is still among the mountains of Crete a town called Elyrus, its\ninhabitants sent a brazen goat as their offering to Delphi. This goat\nis represented suckling Phylacides and Philander, who according to the\npeople of Elyrus were the sons of Apollo by the Nymph Acacallis, with\nwhom he had an intrigue in the city Tarrha in the house of Carmanor.\n\nThe Carystians also from Eub\u0153a offered a brazen ox to Apollo after\nthe Median war. I think both they and the Plat\u00e6ans made their votive\nofferings because, after repulsing the barbarian, they enjoyed\nprosperity in other respects and a free land to cultivate. The \u00c6tolians\nalso sent effigies of their generals and Apollo and Artemis, when they\nhad subdued their neighbours the Acarnanians.\n\nThe strangest thing I heard of was what happened in the seafight\nbetween the Lipar\u00e6ans and Tyrrhenians. The Pythian Priestess bade\nthe Lipar\u00e6ans fight a naval engagement with the Tyrrhenians with as\nsmall a fleet as possible. They put to sea therefore with only five\ntriremes, and the Tyrrhenians, thinking themselves quite a match for\nthe Lipar\u00e6ans, put out to sea against them with only the same number of\nships. And the Lipar\u00e6ans took them, and also another five that put out\nagainst them, and a third and even fourth set of five ships. They then\nplaced at Delphi as votive offerings as many statues of Apollo as they\nhad captured ships. Echecratides of Larissa offered the small Apollo,\nand the Delphians say this was the first of all the votive offerings.\n\n[105] Pindar _Pyth._ viii. 85. So also \u00c6schylus, _Eumen._ 40.\n\n\n\n\nCHAPTER XVII.\n\n\nOf the western barbarians the Sardinians offered a brazen statue\nof Sardus, from whom their island took its name. For its size and\nprosperity Sardinia is equal to the most celebrated islands. What its\nancient name was among its original inhabitants I do not know, but\nthe Greeks who sailed there for commerce called it Ichnusa, because\nits shape was like that of a man\u2019s foot-print. Its length is about\n1,120 stades and its breadth 470. The first that crossed over into\nthe island were they say Libyans, their leader was Sardus, the son of\nthat Maceris who was called Hercules by the Egyptians and Libyans.\nThe most notable thing Maceris ever did was to journey to Delphi: but\nSardus led the Libyans to Ichnusa, and gave his name to the island.\nThey did not however eject the original inhabitants of the island, but\nthe new comers were received as fellow colonists rather from necessity\nthan choice. Neither did the Libyans nor the aborigines of the island\nknow how to build cities, but lived dispersed in huts and caves as\neach chanced. But some years after the Libyans some Greeks came to\nthe island under Arist\u00e6us, (who was they say the son of Apollo by\nCyrene): and who migrated they say to Sardinia in excessive grief at\nthe death of Act\u00e6on, which made him ill at ease in B\u0153otia and indeed\nall Greece. There are some who think that D\u00e6dalus fled at the same time\nfrom Camicus, owing to the hostility of the Cretans, and took part in\nthis colony of Arist\u00e6us: but it is altogether beyond probability that\nD\u00e6dalus, who was a contemporary of \u0152dipus when he reigned at Thebes,\ncould have shared either in a colony or in anything else with Arist\u00e6us,\nthe husband of Autonoe the daughter of Cadmus. Nor do I think that even\nthese Greeks built a town, inasmuch as in numbers and strength they\nwere inadequate to such a task. And after Arist\u00e6us the Iberes crossed\ninto Sardinia under Norax, and built the town of Nora, which is the\nfirst mentioned in the island: Norax was they say the son of Hermes\nby Erythea the daughter of Geryon. And a fourth band of colonists of\nThespians and Athenians under Iolaus came to Sardinia and built the\ntown of Olbia, and the Athenians separately built the town which they\ncalled Ogryle, either preserving the name of one of their townships\nin this way, or because Ogrylus was one of the expedition. There are\nstill places in Sardinia called after Iolaus, who is still honoured by\nthe inhabitants. And after the capture of Ilium several of the Trojans\nescaped, as well as those who got off safe with \u00c6neas; part of them\nwere carried by the winds to Sardinia, and mixed with the Greeks who\nhad gone there earlier. And what hindered the barbarians from fighting\nagainst the Greeks and Trojans was that in their equipment for war\nthey stood on an equality, and both armies feared to cross the river\nThorsus which parted them. Many years afterwards however the Libyans\npassed over into the island a second time with a larger host, and\nfought against the Greeks, and entirely destroyed all but a remnant,\nand the Trojans fled to the hilly parts of the island, and occupying\nthe mountains, which were difficult of access from the rocks and\ncrags, are called to this day Ilians, but they resemble the Libyans\nin their appearance and armour and mode of living. And there is an\nisland not far from Sardinia, called by the Greeks Cyrnus, but by its\nLibyan inhabitants Corsica. A large contingent in this island, who had\nsuffered grievously from faction, crossed over to Sardinia and dwelt\nin part of the mountainous district, and were called by the Sardinians\nCorsi from the name of their fatherland. And when the Carthaginians\nbecame a great naval power, they subdued all the Sardinians but the\nIlians and the Corsi, (who were prevented from being reduced to slavery\nby the security which the mountains gave them,) and themselves built\nin the island the towns Caralis and Sulci. And the Libyans or Iberes,\nwho were allies of the Carthaginians, disputed over the spoil, and\ngot so angry that they parted from them, and they also went and dwelt\nin the mountainous parts of the island. And they were called Balari,\naccording to the dialect of the people of Cyrnus, who give that\nname to exiles. Such are the races that inhabit Sardinia, and such\nare the towns they have built. And in the island towards the North\nand the mainland of Italy is a mountain range difficult of access,\nwhose summits are contiguous, and this part of the island affords no\nharbours to mariners, but violent gusts and squalls of wind sweep\nfrom the mountain-tops over the sea. In the middle of the island are\nother mountains less lofty, but the air there is generally turbid and\npestilential, in consequence of the salt that crystallizes there, and\nthe violence of the South Wind; for the North Winds, on account of\nthe height of the mountains towards Italy, are prevented from blowing\nin summer time so as to cool the air and soil. Some say that Cyrnus\nis not further by sea from Sardinia than eight stades, and as it is\nmountainous and lofty throughout, they think it prevents either the\nWest or North West Winds reaching Sardinia. There are no serpents in\nthe island either venomous or harmless, nor wolves. The rams are of no\ngreater size than elsewhere, but their appearance is just such as a\nstatuary in \u00c6gina might suppose a wild ram to be, thicker however in\nthe breast than the \u00c6ginetan works of art, and the horns do not stand\nout direct from the head, but twist round the ears, and in speed they\nsurpass all animals. The island is free from all deadly grasses and\nherbs with one exception, a grass like parsley which is deadly, and\nthose who eat of it die laughing. This is the origin of Homer[106]\nand subsequent writers speaking of the Sardonic laughter when things\nare in evil plight. This grass grows chiefly near springs, but does\nnot communicate to them its venom. We have introduced this account of\nSardinia into our history of Phocis, because the Greeks have such very\nscanty knowledge about the island.\n\n[106] Odyssey, xx. 301, 302.\n\n\n\n\nCHAPTER XVIII.\n\n\nThe horse, which is next the statue of Sardus, was they say the votive\noffering of the Athenian Callias (the son of Lysimachides), out of his\nown personal gains in the Persian war. And the Ach\u00e6ans offered a statue\nof Athene after they had reduced the town of Phana in \u00c6tolia by siege.\nThe siege lasted a long time, and, when the besiegers found they could\nnot take the town, they sent messengers to Delphi, and this was the\nresponse they received.\n\n\u201cO inhabitants of the land of Pelops and of Achaia, who come to Pytho\nto enquire how you are to capture the town, observe what portion of\nwater daily given to the inhabitants keeps them alive, and how much the\ntown has already drunk. In this way may you take the fenced village of\nPhana.\u201d\n\nNot understanding the meaning of the oracle, they resolved to raise\nthe siege and depart homewards, as the inhabitants of the besieged\nplace took very little heed of them, when a woman came out of the town\nto fetch water from a well near the walls. They hurried up from the\ncamp and took this woman prisoner, and the Ach\u00e6ans learned from her\nthat the little water from this well (when they got it each night) was\nmeasured out, and the people in the town had no other water whatever to\ndrink. So the Ach\u00e6ans fouled the water so as to make it undrinkable and\ncaptured the town.\n\nAnd next to this statue of Athene the Rhodians of Lindus erected a\nstatue of Apollo. And the Ambraciotes offered a brazen ass, after\ntheir victory by night over the Molossi. The Molossi had made ready\nfor a night attack on them, when an ass, who chanced to be driven from\nthe field, pursuing a she-ass with lust and braying, and the driver\nalso crying out in a loud and disorderly manner, the Molossi were so\ndismayed where they were in ambush that they left the place, and the\nAmbraciotes detected their plan, and attacked and defeated them that\nvery night.\n\nAnd the people of Orne\u00e6 in Argolis, as the Sicyonians pressed them\nhard in war, vowed to Apollo, if they should succeed in repelling\nthe Sicyonians, to have a procession to him at Delphi daily and to\nsacrifice to him any quantity of victims. They obtained the wished-for\nvictory, but as to discharge their vow daily was a great expense, and\nthe trouble even greater than the expense, they hit upon the expedient\nof offering to the god representations in brass of the procession and\nsacrifice.\n\nHere too is a representation in iron of the contest between Hercules\nand the Hydra, the votive offering and design of Tisagoras. Making\nstatues in iron is most difficult and laborious. This Tisagoras,\nwhoever he was, is famed for the heads of a lion and wild boar at\nPergamus. These are also in iron, and were a votive offering of his to\nDionysus.\n\nAnd the Phocians of Elatea, who held out against the siege of Cassander\ntill Olympiodorus came from Athens to their relief, sent a brazen lion\nto Apollo at Delphi. And the Apollo next that lion is the offering of\nthe Massaliotes for their victory over the Carthaginians in a sea-fight.\n\nThe \u00c6tolians also erected a trophy and statue of an armed woman,\n(\u00c6tolia to wit), out of the fine they imposed on the Galati for their\ncruelty to the people of Callion.[107] There is also a gilt statue of\nGorgias of Leontini, his own votive offering.\n\n[107] See ch. 22.\n\n\n\n\nCHAPTER XIX.\n\n\nNext to the statue of Gorgias is a votive offering of the Amphictyones,\na statue of Scyllis of Scione, who had wonderful fame as a diver, and\ntaught his daughter Hydna diving. When a violent storm came on Xerxes\u2019\nfleet off Mount Pelion they greatly added to the wrecks, by diving\ndown and cutting the cables that kept the ships at anchor. It was for\nthis good service that the Amphictyones made statues of Scyllis and his\ndaughter. And among the statues that Nero took away from Delphi was\nthis of Hydna. [Virgins that are virgins indeed still dive in the sea\nwith impunity.][108]\n\nI shall next relate a Lesbian tradition. The nets of some fishermen\nat Methymna fished up out of the sea a head made of olive-wood, which\nseemed that of a foreign god, and not one worshipped by the Greeks. The\npeople of Methymna inquired therefore of the Pythian priestess what god\nor hero it belonged to, and she bade them worship Phallenian Dionysus.\nAccordingly the people of Methymna offered their vows and sacrifices to\nit, and sent a bronze imitation of it to Delphi.\n\nOn the gables are representations of Artemis and Leto and Apollo and\nthe Muses, and the setting of the Sun, and Dionysus and the Thyiades.\nThe faces of all these are by the Athenian Praxias, the pupil of\nCalamis: but as the temple took some time to build Praxias died before\nit was finished, and the rest of the carving on the gables was by\nAndrosthenes, also an Athenian, and the pupil of Eucadmus. Of the\ngolden arms on the architraves, the Athenians offered the shields after\nthe victory at Marathon, and the \u00c6tolians the arms of the Galati behind\nand on the left, which resemble the Persian shields called _Gerrha_.\n\nOf the irruption of the Galati into Greece I gave some account in\nconnection with the council-chamber at Athens: but I prefer to give\nthe fullest account in connection with Delphi, because the greatest\nstruggle between them and the Greeks took place here. The first\nexpedition of the Celts beyond their borders was under Cambaules: but\nwhen they got as far as Thrace on that occasion they did not dare to\ngo any further, recognising that they were too few in number to cope\nwith the Greeks. But on the second expedition, egged on by those who\nhad formed part of the army of Cambaules, who had tasted the sweets of\nplunder and were enamoured of the gains of looting, a large army of\nboth infantry and cavalry mustered together. This army the commanders\ndivided into three parts, and each marched into a different district.\nCerethrius was to march against the Thracians and the Triballi: Brennus\nand Acichorius were to lead their division into P\u00e6onia: and Bolgius\nwas to march against the Macedonians and Illyrians. This last fought a\nbattle against Ptolemy king of the Macedonians, who had treacherously\nslain Seleucus the son of Antiochus, (though he had been a suppliant\nat his court), and was nicknamed Lightning on account of his\naudacity.[109] In this battle Ptolemy fell, and with him no small part\nof the Macedonians: but the Celts durst not adventure any further into\nGreece, and so this second expedition returned home again. Thereupon\nBrennus urgently pressed upon the general assemblies, and upon each\nindividual chieftain of the Galati, the advantages of invading Greece,\npointing out her weak state at that period, and the immense wealth of\nher community, her votive offerings in the temples, her quantity of\nsilver and gold. He succeeded in persuading the Galati to invade Greece\nonce more, and among other chieftains he chose Acichorius once more as\nhis colleague. The army mustered 152,000 foot and 20,400 horse. Such\nat least was the fighting force of the cavalry, for its real number\nwas 61,200: as each horse-soldier had two servants, who themselves\nwere excellent cavalry also and mounted. For the custom of the Galati\nin an engagement was that these servants should remain in the rear\nclose at hand, and if a horse was killed they supplied a fresh one,\nand if the rider was killed one of them took his place, and if he too\nwas killed then the third took his place. And if one of the masters\nwas only wounded, then one of his servants removed him to the camp,\nand the other took his place in the battle. In this custom I think the\nGalati imitated the 10,000 Persians, called _The Immortals_. But the\ndifference was that _The Immortals_ were a reserve force only used at\nthe end of an action, whereas the Galati used these reserves as wanted\nall through the action. This mode of fighting they called _Trimarcisia_\nin their dialect: for the Celts called a horse _marca_. Such was the\nforce, such the intentions, with which Brennus marched into Greece.\n\n[108] I follow _Schubart_ in surrounding this remarkable statement with\nbrackets.\n\n[109] See the circumstances in Book i. ch. 16.\n\n\n\n\nCHAPTER XX.\n\n\nThe Greeks for their part, though very dejected, were induced to fight\nbravely for their country by the very urgency of the peril. For they\nsaw that at the present crisis it was not merely their liberty that\nwas at stake, as at the time of the Persian invasion, but that, even\nif they granted land and water to the enemy,[110] they would have no\nfuture security. For they still remembered the former irruption of the\nGalati into Macedonia and Thrace and P\u00e6onia, and their recent outrages\nin Thessaly had been reported to them. It was the universal opinion\ntherefore, both with individuals and states, that they must either die\nor conquer.\n\nIt will not be without instruction to compare the numbers of those\nwho fought against Xerxes at Thermopyl\u00e6 with those who fought now\nagainst the Galati. The Greeks that marched against the Mede were as\nfollows: 300 Laced\u00e6monians only under Leonidas, 500 from Tegea, 500\nfrom Mantinea, 120 Arcadians from Orchomenus, 1000 from the other towns\nof Arcadia, 80 from Mycen\u00e6, 200 from Phlius, 400 from Corinth, 700\nB\u0153otians from Thespia and 400 from Thebes. And 1,000 Phocians guarded\nthe pass at Mount \u0152ta, who must be added to the Greek contingent. As\nto the Locrians under Mount Cnemis Herodotus has not mentioned their\nprecise number, he only says they came from all the towns. But we\nmay conjecture their number pretty accurately: for the Athenians at\nMarathon, including slaves and non-combatants, were not more than\n9,000: so that the fighting force of Locrians at Thermopyl\u00e6 could not\nbe more than 6,000. Thus the whole force employed against the Persians\nwould be 11,200. Nor did all of these stay all the time under arms at\nThermopyl\u00e6, for except the men from Laced\u00e6mon and Thespia and Mycen\u00e6\nthey waited not to see the issue of the fight. And now against these\nbarbarians who had crossed the ocean the following Greeks banded\nthemselves at Thermopyl\u00e6: 10,000 heavy armed infantry and 500 horse\nfrom B\u0153otia, under the B\u0153otarchs Cephisodotus and Thearidas and\nDiogenes and Lysander: 500 cavalry and 3,000 foot from Phocis, under\nCritobulus and Antiochus: 700 Locrians, all infantry, from the island\nAtalanta, under the command of Midias: 400 heavy armed infantry of\nthe Megarians, their cavalry under the command of Megareus: of the\n\u00c6tolians, who formed the largest and most formidable contingent, the\nnumber of their horse is not recorded, but their light-armed troops\nwere 90,[111] and their heavy armed 7000: and the \u00c6tolians were under\nthe command of Polyarchus and Polyphron and Lacrates. And the Athenians\nwere under Callippus the son of M\u0153rocles, as I have before stated, and\nconsisted of all the triremes that were sea-worthy, and 500 horse, and\n1,000 foot, and because of their ancient renown they were in command of\nthe whole allied army. And some mercenary troops were sent by various\nkings, as 500 from Macedonia, and 500 from Asia, those that were sent\nby Antigonus were led by Aristodemus the Macedonian, and those that\nwere sent by Antiochus were led by Telesarchus, as also some Syrians\nfrom Asia situated by the river Orontes.\n\nWhen these Greeks, thus banded together at Thermopyl\u00e6, heard that the\narmy of the Galati was already in the neighbourhood of Magnesia and\nPhthiotis, they determined to send about 1,000 picked light-armed\nsoldiers and a troop of horse to the river Sperchius, to prevent the\nbarbarians\u2019 crossing the river without a struggle. And they went and\ndestroyed the bridges, and encamped by the river. Now Brennus was by no\nmeans devoid of intelligence, and for a barbarian no mean strategist.\nAccordingly on the following night without any delay he sent 10,000 of\nhis troops, who could swim and were remarkably tall,--and all the Celts\nare remarkably tall men--down the river to cross it not at the ordinary\nfords, but at a part of the river where it was less rapid, and marshy,\nand diffused itself more over the plain, so that the Greeks should not\nbe able to notice their crossing over. They crossed over accordingly,\nswimming over the marshy part of the river, and using the shields of\ntheir country as a sort of raft, while the tallest of them could ford\nthe river. When the Greeks at the Sperchius noticed that part of the\nbarbarians had crossed over, they returned at once to the main army.\n\n[110] The technical term for submission to an enemy. See Herodotus, v.\n17, 18; vii. 133.\n\n[111] This 90 seeming a very small force, _Schubart_ conjectures 790,\n_Brandst\u00e4ter_ 1090.\n\n\n\n\nCHAPTER XXI.\n\n\nBrennus next ordered those who dwelt near the Maliac Bay to throw\nbridges over the Sperchius: which they did quickly, standing greatly in\ndread of him, and being very desirous that the barbarians should depart\nand not injure them by a long stay in their part of the country. Then\nBrennus passed his army across these bridges, and marched for Heraclea.\nAnd though they did not capture it, the Galati ravaged the country, and\nslew the men that were left in the fields. The year before the \u00c6tolians\nhad compelled the people of Heraclea to join the \u00c6tolian League, and\nnow they protected Heraclea just as if it was their own. That is why\nBrennus did not capture it, but he paid no great attention to it, his\nonly anxiety being to dislodge the enemy from the passes, and get into\nGreece by Thermopyl\u00e6.\n\nHe advanced therefore from Heraclea, and learning from deserters\nthat a strong force from all the Greek cities was concentrated at\nThermopyl\u00e6, he despised his enemy, and the following day at daybreak\nopened battle, having no Greek seer with him, or any priests of his\nown country, if indeed the Celts practise divination. Thereupon the\nGreeks advanced silently and in good order: and when the two armies\nengaged, the infantry were careful not to break their line, and the\nlight-armed troops keeping their ground discharged their darts arrows\nand slings at the barbarians. The cavalry on both sides was useless,\nnot only from the narrowness of the pass, but also from the smooth and\nslippery and rocky nature of the ground, intersected also throughout by\nvarious mountain streams. The armour of the Galati was inferior, for\ntheir only defensive armour was the shield used in their country, and\nmoreover they were less experienced in the art of war. But they fought\nlike wild beasts with rage and fury and headlong inconsiderate valour:\nand, whether hacked about by swords and battle-axes, or pierced with\ndarts and javelins, desisted not from their furious attacks till bereft\nof life. Some even plucked out of their wounds the weapons with which\nthey had been wounded, and hurled them back, or used them in hand to\nhand fight. Meantime the Athenians on their triremes, not without great\ndifficulty and danger, sailed along the mud which is very plentiful\nin that arm of the sea, and got their vessels as near the barbarians\nas they could, and shot at their flanks with all kinds of darts and\narrows. And the Celts by now getting far the worst of it, and in the\npress suffering far more loss than they could inflict, had the signal\nto retire to their camp given them by their commanders. Accordingly\nretreating in no order and in great confusion, many got trodden\nunderfoot by one another, and many falling into the marsh disappeared\nin it, so that the loss in the retreat was as great as in the heat of\naction.\n\nOn this day the Athenians exhibited more valour than all the other\nGreeks, and especially Cydias, who was very young and fought now for\nthe first time. And as he was killed by the Galati his relations hung\nup his shield to Zeus Eleutherius with the following inscription,\n\n \u201cHere I hang in vain regret for the young Cydias, I once the shield of\n that good warrior, now a votive offering to Zeus, the shield which he\n carried on his left arm for the first time, on that day when fierce\n war blazed out against the Galati.\u201d\n\nThis inscription remained till Sulla\u2019s soldiers removed the shields in\nthe portico of Zeus Eleutherius, as well as other notable things at\nAthens.\n\nAnd after the battle at Thermopyl\u00e6 the Greeks buried their dead, and\nstripped the bodies of the barbarians. But the Galati not only asked\nnot permission to bury their dead, but plainly did not care whether\ntheir dead obtained burial or were torn to pieces by birds and beasts.\nTwo things in my opinion made them thus indifferent to the burial of\ntheir dead, one to strike awe in their enemies by their ferocity, the\nother that they do not habitually mourn for their dead. In the battle\nfell 40 Greeks, how many barbarians cannot be accurately ascertained,\nfor many of them were lost in the marsh.\n\n\n\n\nCHAPTER XXII.\n\n\nOn the seventh day after the battle a division of the Galati\nendeavoured to cross Mount \u0152ta by Heraclea, by a narrow pass near the\nruins of Trachis, not far from which was a temple of Athene, rich in\nvotive offerings. The barbarians hoped to cross Mount \u0152ta by this pass,\nand also to plunder the temple by the way. The garrison however under\nthe command of Telesarchus defeated the barbarians, though Telesarchus\nfell in the action, a man zealously devoted to the Greek cause.\n\nThe other commanders of the barbarians were astounded at the Greek\nsuccesses, and doubted whereunto these things would grow, seeing that\nat present their own fortunes were desperate, but Brennus thought that,\nif he could force the \u00c6tolians back into \u00c6tolia, the war against the\nother Greeks would be easier. He selected therefore out of his whole\narmy 40,000 foot and about 800 horse, all picked men, and put them\nunder the command of Orestorius and Combutis. And they recrossed the\nSperchius by the bridges, and marched through Thessaly into \u00c6tolia.\nAnd their actions at Callion were the most atrocious of any that we\nhave ever heard of, and quite unlike human beings. They butchered all\nthe males, and likewise old men, and babes at their mother\u2019s breasts:\nthey even drank the blood, and feasted on the flesh, of babies that\nwere fat. And high-spirited women and maidens in their flower committed\nsuicide when the town was taken: and those that survived the barbarians\nsubmitted to every kind of outrage, being by nature incapable of pity\nand natural affection. And some of the women rushed upon the swords\nof the Galati and voluntarily courted death: to others death soon\ncame from absence of food and sleep, as these merciless barbarians\noutraged them in turn, and wreaked their lusts on them whether dying or\ndead. And the \u00c6tolians having learnt from messengers of the disasters\nthat had fallen upon them, removed their forces with all speed from\nThermopyl\u00e6, and pressed into \u00c6tolia, furious at the sufferings of\nthe people of Callion, and even still more anxious to save the towns\nthat had not yet been captured. And the young men flocked out from\nall their towns to swell their army, old men also mixed with them\ninspirited by the crisis, and even their women volunteered their\nservices, being more furious against the Galati than even the men. And\nthe barbarians, having plundered the houses and temples and set fire\nto Callion, marched back to the main army at Thermopyl\u00e6: and on the\nroad the people of Patr\u00e6 were the only Ach\u00e6ans that helped the \u00c6tolians\nand fell on the barbarians, being as they were capital heavy-armed\nsoldiers, but hard-pressed from the quantity of the Galati and their\ndesperate valour. But the \u00c6tolian men and women lined the roads and\nthrew missiles at the barbarians with great effect, as they had no\ndefensive armour but their national shields, and when the Galati\npursued them they easily ran away, and when they desisted from the\nvain pursuit harassed them again continually. And though Callion had\nsuffered so grievously, that what Homer relates of the contest between\nthe L\u00e6strygones and the Cyclops seems less improbable,[112] yet the\nvengeance which the \u00c6tolians took was not inadequate: for of the 40,800\nbarbarians not more than half got back safe to the camp at Thermopyl\u00e6.\n\nIn the meantime the fortunes of the Greeks at Thermopyl\u00e6 were as\nfollows. One pass over Mount \u0152ta is above Trachis, most steep and\nprecipitous, the other through the district of the \u00c6nianes is easier\nfor an army, and is the way by which Hydarnes the Mede formerly\nturned the flank of Leonidas\u2019 forces. By this way the \u00c6nianes and\npeople of Heraclea promised to conduct Brennus, out of no ill-will\nto the Greeks, but thinking it a great point if they could get the\nCelts to leave their district and not remain there to their utter\nruin. So true are the words of Pindar, when he says that everybody is\noppressed by his own troubles, but is indifferent to the misfortunes\nof other people.[113] And this promise of the \u00c6nianes and people of\nHeraclea encouraged Brennus: and he left Acichorius with the main army,\ninstructing him to attack the Greek force, when he (Brennus) should\nhave got to their rear: and himself marched through the pass with\n40,000 picked men. And it so happened that that day there was a great\nmist on the mountain which obscured the sun, so that the barbarians\nwere not noticed by the Phocians who guarded the pass till they got\nto close quarters and attacked them. The Phocians defended themselves\nbravely, but were at last overpowered and retired from the pass: but\nwere in time to get to the main force, and report what had happened,\nbefore the Greeks got completely surrounded oh all sides. Thereupon the\nAthenians took the Greeks on board their triremes at Thermopyl\u00e6: and\nthey dispersed each to their own nationality.\n\n[112] Odyssey, x. 199, 200.\n\n[113] _Nem._ i. 82. Thus _La Rochefoucauld_ is anticipated. \u201cNous avons\ntous assez de force pour supporter les maux d\u2019autrui.\u201d\n\n\n\n\nCHAPTER XXIII.\n\n\nAnd Brennus, waiting only till Acichorius\u2019 troops should come up from\nthe camp, marched for Delphi. And the inhabitants fled to the oracle\nin great alarm, but the god told them not to fear, he would protect\nhis own. And the following Greeks came up to fight for the god; the\nPhocians from all their towns, 400 heavy armed soldiers from Amphissa,\nof the \u00c6tolians only a few at first, when they heard of the onward\nmarch of the barbarians, but afterwards Philomelus brought up 1200. For\nthe flower of the \u00c6tolian army directed itself against the division of\nAcichorius, not bringing on a general engagement, but attacking their\nrearguard as they marched, plundering their baggage and killing the\nmen in charge of it, and thus impeding their march considerably. And\nAcichorius had left a detachment at Heraclea, to guard the treasure in\nhis camp.\n\nSo Brennus and the Greeks gathered together at Delphi drew up against\none another in battle-array. And the god showed in the plainest\npossible way his enmity to the barbarians. For the whole ground\noccupied by the army of the Galati violently rocked most of the day,\nand there was continuous thunder and lightning, which astounded the\nCelts and prevented their hearing the orders of their officers, and the\nlightning hit not only some particular individual here and there, but\nset on fire all round him and their arms. And appearances of heroes,\nas Hyperochus and Laodocus and Pyrrhus, and Phylacus--a local hero at\nDelphi--were seen on the battle field. And many Phocians fell in the\naction and among others Aleximachus, who slew more barbarians with\nhis own hand than any other of the Greeks, and who was remarkable\nfor his manly vigour, strength of frame and daring, and his statue\nwas afterwards placed by the Phocians in the temple of Apollo at\nDelphi. Such was the condition and terror of the barbarians all the\nday, and during the night things were still worse with them, for it\nwas bitterly cold and snowed hard, and great stones came tumbling\ndown from Parnassus, and whole crags broke off and seemed to make the\nbarbarians their mark, and not one or two but thirty and even more,\nas they stood on guard or rested, were killed at once by the fall of\none of these crags. And the next day at daybreak the Greeks poured\nout of Delphi and attacked them, some straight in front, but the\nPhocians, who had the best acquaintance with the ground, came down\nthe steep sides of Parnassus through the snow, and fell on the Celtic\nrear unexpectedly, and hurled javelins at them, and shot at them with\nperfect security. At the beginning of the battle the Galati, especially\nBrennus\u2019 body-guard who were the finest and boldest men in their army,\nfought with conspicuous bravery, though they were shot at on all\nsides, and suffered frightfully from the cold, especially such as were\nwounded: but when Brennus was wounded, and taken off the field in a\nfainting condition, then the barbarians sorely against their will beat\na retreat, (as the Greeks by now pressed them hard on all sides), and\nkilled those of their comrades who could not retreat with them owing to\ntheir wounds or weakness.\n\nThese fugitive Galati bivouacked where they had got to when night came\non them, and during the night were seized with panic fear, that is a\nfear arising without any solid cause. This panic came upon them late in\nthe night, and was at first confined to a few, who thought they heard\nthe noise of horses galloping up and that the enemy was approaching,\nbut soon it ran through the host. They therefore seized their arms, and\ngetting separated in the darkness mutually slew one another, neither\nrecognizing their native dialect, nor discerning one another\u2019s forms\nor weapons, but both sides in their panic thinking their opponents\nGreeks both in language and weapons, so that this panic sent by the\ngod produced terrific mutual slaughter. And those Phocians, who were\nleft in the fields guarding the flocks and herds, were the first to\nnotice and report to the Greeks what had happened to the barbarians in\nthe night: and this nerved them to attack the Celts more vigorously\nthan ever, and they placed a stronger guard over their cattle, and\nwould not let the Galati get any articles of food from them without a\nfierce fight for it, so that throughout the barbarian host there was a\ndeficiency of corn and all other provisions. And the number of those\nthat perished in Phocis was nearly 6,000 slain in battle, and more than\n10,000 in the savage wintry night and in the panic, and as many more\nfrom starvation.\n\nSome Athenians, who had gone to Delphi to reconnoitre, brought back the\nnews of what had happened to the barbarians, and of the panic that the\ngod had sent. And when they heard this good news they marched through\nB\u0153otia, and the B\u0153otians with them, and both in concert followed the\nbarbarians, and lay in ambush for them, and cut off the stragglers.\nAnd Acichorius\u2019 division had joined those who fled with Brennus\nonly the previous night: for the \u00c6tolians made their progress slow,\nhurling javelins at them and any other missile freely, so that only\na small part of the barbarians got safe to the camp at Heraclea. And\nBrennus, though his wounds were not mortal, yet either from fear of his\ncomrades, or from shame, as having been the instigator of all these\nwoes that had happened to them in Greece, committed suicide by drinking\nneat wine freely.[114] And subsequently the barbarians got to the river\nSperchius with no little difficulty, as the \u00c6tolians attacked them\nfiercely all the way, and at that river the Thessalians and Malienses\nset on them with such vigour that none of them got home again.\n\nThis expedition of the Celts to Greece and their utter ruin happened\nwhen Anaxicrates was Archon at Athens, in the second year of the 125th\nOlympiad, when Ladas of \u00c6g\u00e6 was victor in the course. And the following\nyear, when Democles was Archon at Athens, all the Celts[115] crossed\nback again to Asia Minor. I have delivered a true account.\n\n[114] Which after his wounds would be fatal.\n\n[115] As _Siebelis_ well points out, this cannot refer to Brennus\u2019\narmy, which we have just been told was all cut to pieces, but to the\nswarm of Celts in Macedonia and Thrace, who returned to Asia Minor,\ncowed by this catastrophe.\n\n\n\n\nCHAPTER XXIV.\n\n\nIn the vestibule of the temple at Delphi are written up several wise\nsayings for the conduct of life by those whom the Greeks call _The\nSeven Wise Men_. These were Thales of Miletus and Bias of Priene (both\nfrom Ionia), and (of the \u00c6olians in Lesbos) Pittacus of Mitylene,\nand (of the Dorians in Asia Minor) Cleobulus of Lindus, and Solon of\nAthens, and Chilo of Sparta, and the seventh Plato (the son of Aristo)\nmakes[116] Myson of Chen\u00e6, a village on Mount \u0152ta, instead of Periander\nthe son of Cypselus. These Seven Wise Men came to Delphi, and offered\nto Apollo those famous sayings, _Know thyself_ and _Not too much of\nanything_. And they inscribed those sayings in the vestibule of the\ntemple.\n\nYou may also see a brazen statue of Homer on a pillar, and read the\noracle which they say was given to him, which runs as follows:\n\n \u201cFortunate and unfortunate, for you are born to both destinies, you\n inquire after your fatherland. But you have no fatherland, only a\n motherland. Your mother\u2019s country is the island Ios, which shall\n receive your remains. But be on your guard against the riddle of young\n boys.\u201d[117]\n\nThe inhabitants of Ios still shew the tomb of Homer, and in another\npart of the island the tomb of Clymene, who they say was Homer\u2019s\nmother. But the people of Cyprus, for they too claim Homer as their\nown, and say that Themisto (one of the women of their country) was\nhis mother, cite the following prophetical verses of Euclus touching\nHomer\u2019s birth;\n\n \u201cIn sea-girt Cyprus shall a great poet one day be born, whom divine\n Themisto shall give birth to in the country, a poet whose fame shall\n spread far from wealthy Salamis. And he leaving Cyprus and sailing\n over the sea shall first sing the woes of spacious Hellas, and shall\n all his days be immortal and ever fresh.\u201d\n\nThese oracles I have heard and read, but I have nothing private to\nwrite either about the country or age of Homer.\n\nAnd in the temple is an altar of Poseidon, for the most ancient oracle\nbelonged to Poseidon, and there are also statues of two Fates, for\nin the place of the third Fate is Zeus the Arbiter of the Fates, and\nApollo the Arbiter of the Fates. You may also see here the altar at\nwhich the priest of Apollo slew Neoptolemus the son of Achilles, as I\nhave stated elsewhere. And not far from this altar is the iron Chair\nof Pindar, on which they say he used to sit and sing Hymns to Apollo,\nwhenever he came to Delphi. In the interior of the temple, to which\nonly a few have access, is another statue of Apollo all gold.\n\nAs one leaves the temple and turns to the left, there are precincts\nin which is the grave of Neoptolemus the son of Achilles, to whom the\npeople of Delphi offer funeral rites annually. And not far from this\ntomb is a small stone on which they pour oil daily, and on which at\nevery festival they lay raw wool: and they have a tradition about this\nstone, that it was the one which was given to Cronos instead of a son,\nand that he afterwards voided it.\n\nAnd if, after looking at this stone, you return to the temple, you will\ncome to the fountain Cassotis, which is walled in, and there is an\nascent to it through the wall. The water of this fountain goes they say\nunderground, and inspires the women in the sanctuary of the god with\nprophetical powers: they say the fountain got its name from one of the\nNymphs of Parnassus.\n\n[116] In the _Protagoras_, 343 A.\n\n[117] The tradition the oracle refers to is that Homer died of grief,\nbecause he could not solve the riddle which some fisher boys propounded\nto him. The oracle is also alluded to in Book viii, ch. 24.\n\n\n\n\nCHAPTER XXV.\n\n\nAbove the fountain is a building which contains some paintings of\nPolygnotus, it is the votive offering of the people of Cnidos, and\nis called _The Lounge_ by the people of Delphi, because they used to\nassemble there in old times and discuss both serious and trifling\nsubjects. That there were many such places throughout Greece Homer has\nshown in Melantho\u2019s reviling of Odysseus:\n\n\u201cFor you will not go to sleep at a smithy or at some lounge, but you\nwill keep talking here.\u201d[118]\n\nOn the right as you enter the building is a painting of the capture of\nIlium and the return of the Greeks. And they are making preparations\nfor Menelaus\u2019 hoisting sail, and his ship is painted with boys and\nsailors all mixed up together on board: and in the middle of the\nship is Phrontis the pilot with two punting poles. Homer[119] has\nrepresented Nestor among other things telling Telemachus about\nPhrontis, how he was the son of Onetor, and pilot of Menelaus, and most\nable in his art, and how he died as he sailed past Sunium in Attica.\nAnd Menelaus, who was up to this time sailing with Nestor, was now left\nbehind, that he might discharge all due funeral rites for Phrontis.\nBeneath Phrontis in the painting of Polygnotus is Ith\u00e6menes carrying\nsome garment, and Ech\u0153ax descending the gangway-ladder with a brazen\nwater-pot. And Polites and Strophius and Alphius are represented\ntaking down the tent of Menelaus, which is not far from the ship. And\nAmphialus is taking down another tent, a boy is sitting at his feet,\nbut there is no inscription on him, and Phrontis is the only person\nwith a beard. His was the only name in the group that Polygnotus got\nout of the Odyssey: the others I imagine he invented. There too stands\nBriseis, and Diomede near her, and Iphis in front of them both, they\nall appear to be gazing at Helen\u2019s beauty. And Helen is seated, and\nnear her is Eurybates, who has no beard, and was I suppose the herald\nof Odysseus. And Helen\u2019s handmaids are by, Panthalis standing at her\nside, and Electra fastening her sandals: these names are different\nhowever from those Homer gives in the Iliad, when he describes Helen\nand her maids going on to the walls.[120] And above Helen sits a\nman clothed in purple, looking very dejected: before reading the\ninscription one would conjecture that it is Helenus the son of Priam.\nAnd near Helenus is Meges, who is wounded in the shoulder, as he is\ndescribed by Lescheos of Pyrrha, the son of \u00c6schylinus, in his _Capture\nof Ilium_, he was wounded he says by Admetus the son of Augeas in the\nnight-attack of the Trojans. And next to Meges is Lycomedes the son of\nCreon, who is wounded on the wrist, as Lescheos says he was by Agenor.\nIt is manifest that Polygnotus must have read Lescheos\u2019 poem, or he\nwould not have painted their wounds so accurately. He has also depicted\nLycomedes with a third wound in the ankle, and a fourth on the head.\nEuryalus also the son of Mecisteus is represented as wounded in the\nhead and wrist. All these are above Helen in the painting: and next\nHelen is \u00c6thra the mother of Theseus with her head shaven, and Theseus\u2019\nson Demophon apparently wondering whether he could save her. And the\nArgives say that Melanippus was the son of Theseus by the daughter\nof Sinis, and that he won the prize in the race, when the Epigoni\nrestored the Nemean games which were originally introduced by Adrastus.\nLescheos has stated that \u00c6thra escaped when Ilium was taken, and got\nto the Greek camp, and was recognized by the sons of Theseus, and\nDemophon asked her of Agamemnon. And he said he would willingly gratify\nDemophon, but could not do so before he obtained the consent of Helen,\nso a messenger was sent to Helen and she gave her consent. I think\ntherefore the picture represents Eurybates coming to Helen on this\nerrand, and delivering the message of Agamemnon. And the Trojan women\nin the painting look in sad dejection as if they were captives already.\nThere is Andromache, with a babyboy at her breast. Lescheos says that\nthis babyboy was hurled from a tower, not in consequence of any decree\nof the Greeks, but simply from the private hatred of Neoptolemus. There\ntoo is Medesicaste, one of the illegitimate daughters of Priam, of whom\nHomer says that she dwelt in the town of Ped\u00e6um, and married Imbrius\nthe son of Mentor.[121] Andromache and Medesicaste are represented\nveiled: but Polyxena has her hair plaited after the manner of maidens.\nThe Poets represent her to have been slain at the tomb of Achilles,\nand I have seen paintings both at Athens and Pergamus beyond the river\nCaicus of her death. Polygnotus has also introduced Nestor into the\nsame painting, with a hat on his head and a spear in his hand: and\na horse near seems to be rolling in the dust. Near the horse is the\nsea-shore, and you can see the pebbles, but the rest of the scene does\nnot resemble a sea view.\n\n[118] Odyssey, xviii. 328, 329. See Dr. Hayman\u2019s admirable note on this\npassage.\n\n[119] Odyssey, iii. 276 _sq._\n\n[120] Iliad, iii. 144. Their names there are _\u00c6thra_ and _Clymene_.\n\n[121] Iliad, xiii. 171-173.\n\n\n\n\nCHAPTER XXVI.\n\n\nAbove the women between \u00c6thra and Nestor are the captives, Clymene,\nand Creusa, and Aristomache, and Xenodice. Clymene is enumerated\namong the captives by Stesichorus in his _Fall of Ilium_: Aristomache\nlikewise is represented in the poem called _The Return from Ilium_\nas the daughter of Priam, and wife of Critolaus the son of Hicetaon:\nbut I do not remember either poet or prose-writer making mention of\nXenodice: and as to Creusa, they say that the Mother of the Gods and\nAphrodite rescued her from slavery to the Greeks, and that she was the\nwife of \u00c6neas, though Lescheos and the author of the Cyprian Poems\nrepresent Eurydice as the wife of \u00c6neas. Above these are painted\nDeinome Metioche Pisis and Cleodice reclining on a couch: Deinome is\nthe only one of these mentioned in the poem called _The Little Iliad_,\nso I think Polygnotus must have invented the other names. Here too is\nEpeus naked knocking down the walls of Troy, and above the walls is\nthe head only of the Wooden Horse. Here too is Polyp\u0153tes, the son of\nPirithous, with his head bound by a fillet, and near him Acamas, the\nson of Theseus, with a helmet on his head, and a crest on the helmet.\nHere too is Odysseus with a coat of mail on. And Ajax the son of Oileus\nis standing near the altar with a shield in his hand, taking his oath\nin connection with the violation of Cassandra: Cassandra is seated on\nthe ground and holding fast the wooden statue of Athene, for she tore\nit from its base, when Ajax dragged her away from the altar. And the\nsons of Atreus are painted with their helmets on: and on Menelaus\u2019\nshield is a representation of the dragon that appeared to him as an\nomen during the sacrifice at Aulis. They are administering the oath\nto Ajax. And near the painting of the horse by Nestor\u2019s side[122] is\nNeoptolemus killing Elasus, whoever he was;[123] his dying agony is\nwell depicted: and Astynous, who is mentioned by Lescheos, has fallen\non to his knee, and Neoptolemus is in the act of smiting him with the\nsword. And Polygnotus has represented Neoptolemus alone of all the\nGreeks continuing to butcher the Trojans, that the painting should\ncorrespond with the scenes depicted on the tomb of Neoptolemus. Homer\nindeed calls Achilles\u2019 son everywhere by the name of Neoptolemus, but\nthe Cyprian Poems say he was called Pyrrhus by Lycomedes, and that the\nname Neoptolemus was given him by Ph\u0153nix, because he[124] was very\nyoung when he first went to the wars. Here too is the painting of an\naltar, and a little boy clinging to it in dire fear: a brazen coat\nof mail lies on the altar, such as was worn in old times, for in our\ndays we seldom see such. It consisted of two pieces called _Gyala_,\none a protection for the breast and belly, the other for the back,\nboth joined together by clasps. And such coats of mail would afford\nsufficient protection without a shield: and so Homer represented\nPhorcys the Phrygian without a shield, because he was armed with this\nkind of coat of mail.[125] In Polygnotus\u2019 painting I recognize a coat\nof mail of this kind: and in the temple of Ephesian Artemis Calliphon\nof Samos has painted some women fitting this kind of coat of mail on\nPatroclus. And Polygnotus has represented Laodice standing on the\nother side of the altar. I do not find her name mentioned by any poet\namong the captive Trojan women: and it seems probable enough that the\nGreeks let her go. For Homer has represented in the Iliad that Menelaus\nand Odysseus were entertained by Antenor, and that Laodice was the\nwife of Antenor\u2019s son Helicaon.[126] And Lescheos states that Helicaon\nwas wounded in the night-engagement, and recognized by Odysseus,\nand rescued out of the battle alive. It follows therefore, from the\naffection of Menelaus and Odysseus for the family of Antenor, that\nAgamemnon and Menelaus would have offered no violence to Helicaon\u2019s\nwife. What Euphorion of Chalcis therefore has written about Laodice is\nvery improbable. And next Laodice is a stone prop, and a bronze laver\non it. And Medusa sits on the ground holding this prop with both her\nhands. Whoever has read the Ode of Himer\u00e6us will include her among the\ndaughters of Priam. And near Medusa is an old woman closely shaven, (or\npossibly a eunuch), with a naked child in his or her arms: the child\u2019s\nhand is before its eyes for fear.\n\n[122] See ch. 26 nearly at the end.\n\n[123] An Elasus is mentioned in Iliad, xvi. 696.\n\n[124] _He_ (_i.e._ Neoptolemus). _Siebelis_ very ingeniously suggests\n\u1f41 \u1f08\u03c7\u03b9\u03bb\u03bb\u03ad\u03c9\u03c2. I accept that suggestion as necessary to the\nsense.\n\n[125] See Iliad, xvii. 314. Pausanias goes a little beyond Homer\nmethinks.\n\n[126] See Iliad, iii. 205-207. Also 122-124.\n\n\n\n\nCHAPTER XXVII.\n\n\nOf the dead in the painting are Pelis naked,[127] lying on his back,\nand underneath him Eioneus and Admetus both in their coats of mail.\nAccording to Lescheos Eioneus was slain by Neoptolemus, and Admetus\nby Philoctetes. And above these are others, near the laver Leocritus,\nthe son of Polydamas, who was killed by Odysseus, and near Eioneus\nand Admetus Cor\u0153bus the son of Mygdon. This Mygdon has a famous tomb\non the borders of the Stectorenian Phrygians, and poets have given\nthose Phrygians the name of Mygdones after him. Cor\u0153bus came to wed\nCassandra, and was killed by Neoptolemus according to the prevalent\ntradition, but by Diomede according to Lescheos. And above Cor\u0153bus are\nPriam and Axion and Agenor. Lescheos says that Priam was not slain\nat the altar of Household Zeus, but was torn away from the altar and\nkilled by Neoptolemus with no great difficulty at the doors of the\npalace. As to Hecuba, Stesichorus in his _Fall of Ilium_ has stated\nthat she was taken to Lycia by Apollo. And Lescheos says that Axion\nwas the son of Priam, and killed by Eurypylus the son of Eu\u00e6mon. The\nsame poet states that Agenor was killed by Neoptolemus. And Echeclus,\nAgenor\u2019s son, seems to have been slain by Achilles. And Sinon, the\ncompanion of Odysseus, and Anchialus are carrying out the corpse of\nLaomedon for burial. There is another dead person in the painting,\nEresus by name; no poet, so far as my knowledge goes, has sung either\nof Eresus or Laomedon. There is a painting also of the house of\nAntenor, and a leopard\u2019s skin hung up over the porch, as a sign to the\nGreeks not to meddle with the family of Antenor. And Theano, _Antenor\u2019s\nwife_, is painted with her sons, Glaucus seated on his armour, and\nEurymachus seated on a stone. Near him stands Antenor with his daughter\nCrino, who is carrying her baby boy. All these are depicted with\nsorrowful countenances. The servants are placing a chest and other\narticles on the back of an ass, on which a little boy also sits. And\nunder this painting is the following Elegiac couplet by Simonides.\n\n \u201cPolygnotus of Thasos, the son of Aglaophon, painted these incidents\n in the capture of Ilium.\u201d\n\n[127] _Naked_ here, and in connection with Epeus in ch. 26, probably\nonly means without armour on. Cf. \u201cNudus ara, sere nudus.\u201d Virg. Georg.\ni. 299.\n\n\n\n\nCHAPTER XXVIII.\n\n\nThe other part of the painting, that on the left, represents Odysseus\ndescending to Hades, to consult the soul of Tiresias about his return\nhome. In the painting is a river, which is obviously Acheron, and\nthere are some reeds growing in it, and some fishes so indistinct that\nthey look like the ghosts of fishes. And there is a boat on the river,\nand a ferryman with his oars. Polygnotus has followed (I think) here\nthe description, in the poem called the Minyad, about Theseus and\nPirithous.\n\n\u201cUnwillingly did old Charon admit these living persons into his boat\nmeant for the use of the dead.\u201d\n\nPolygnotus has accordingly represented Charon as old. The persons\non board are not very easy to trace. But there is Tellis, looking\nlike a youth, and Cleob\u0153a still a virgin, with a cist on her knees\nsuch as they use in the worship of Demeter. Of Tellis I know nothing\nmore than that Archilochus was his greatgrandson. And Cleob\u0153a they\nsay first introduced the mysteries of Demeter from Paros to Thasos.\nAnd on the bank of the Acheron near Charon\u2019s boat a son, who had not\ntreated his father well, is being strangled by his father. For the\nancients reverenced fathers exceedingly,[128] as one may infer among\nother things from the conduct of those called _Pious_ at Catana, who,\nwhen Catana was consumed by fire from Mount \u00c6tna, took no account of\nsilver or gold, but the one took up his mother, the other his father,\nand fled for their lives. And as they advanced with great difficulty\nfor the flame gathered on them, (but they would not for all that set\ntheir parents down), the flames they say divided so as to let them\npass without hurt. These young men are still honoured at Catana. And\nin Polygnotus\u2019 painting near the man who ill-treated his father, and\nhas consequently a bad time of it in Hades, is a sacrilegious wretch\nsuffering punishment. The woman[129] who is punishing him seems well\nacquainted with poison, and other things that can do man harm. Men were\nalso in those days remarkable for piety to the gods, as the Athenians\nshewed when they captured the temple of Olympian Zeus at Syracuse, for\nthey removed none of the votive offerings, and left the former priest\nstill in charge. Datis the Mede also showed the same piety both in\nword and in deed, in word to the Delians, and in deed when, finding a\nstatue of Apollo on a Ph\u0153nician ship, he gave it back to the people of\nTanagra to take to Delium. In those days all men honoured the deity,\nand so Polygnotus introduced into his painting the sacrilegious wretch\nsuffering punishment. Above those I have described is Eurynomus, who\naccording to the Antiquarians at Delphi is a demon in Hades, and eats\nthe flesh of the dead clean to the bones. No such person however is\nmentioned in the Odyssey, or in the Minyad, or in _The Return from\nIlium_, though these poems contain accounts of Hades and its horrors.\nI shall therefore describe Eurynomus\u2019 appearance in this painting.\nHis colour is a blueish-black, like that of the flies that infest\nmeat,[130] and he shows his fangs, and sits on a vulture\u2019s skin. And\nnext him are Auge and Iphimedea from Arcadia. Auge came to Teuthras in\nMysia, and, of all the women who consorted with Hercules, bare a son\nmost like him. And Iphimedea is treated with very great honour by the\nCarians who dwell at Mylasa.\n\n[128] See for example Hesiod, _Works and Days_, 331, 332, with context.\n\n[129] _Boettiger_ takes this woman to be _Punishment_ personified.\n\n[130] Our \u201cbluebottles.\u201d\n\n\n\n\nCHAPTER XXIX.\n\n\nAbove those I have already mentioned are Perimedes and Eurylochus,[131]\nthe comrades of Odysseus, with the victims which are black rams. And\nnext them is a man seated, whom the inscription states to be Ocnus.\nHe is representing rope-making, and a she-ass near him eats the rope\nas fast as he makes it. This Ocnus they say was an industrious man,\nwho had an extravagant wife: and whatever he got together by industry\nwas very soon spent by her. This picture therefore of Polygnotus is\nsupposed to be a skit on Ocnus\u2019 wife. And I know that the Ionians,\nwhen they see anyone labouring hard to no profit, say that he is\nweaving Ocnus\u2019 rope.[132] However those who divine by the flight of\nbirds give the name of Ocnus to a very rare kind of heron, both large\nand handsome. Tityus too is in the picture, no longer being tortured,\nbut worn out by his continuous punishment to a mere shadow. And if\nyou look at the next part of the picture, you will see Ariadne very\nnear the man who is ropemaking: she is sitting on a rock, and looking\nat her sister Ph\u00e6dra, who is suspended to a rock by a rope which she\nholds in both hands. She is so represented to make her end appear more\ndecorous. And Dionysus took Ariadne from Theseus either by some chance,\nor purposely preparing an ambush for him, sailing against him with a\nlarger armament. This was the same Dionysus, I take it, who was the\nfirst to invade India, and the first to throw a bridge over the river\nEuphrates; the place where he built this bridge was called Zeugma, and\na rope is preserved to this day, wreathed with tendrils of the vine and\nivy, which was used in the construction of the bridge. Both Greeks and\nEgyptians have many legends about Dionysus. And below Ph\u00e6dra Chloris is\nreclining on the knees of Thyia: no one will err who states that there\nwas a great friendship between these two women in their lifetime: and\nboth came from the same neighbourhood, Orchomenus in B\u0153otia.[133] There\nare other traditions about them, as that Poseidon had an intrigue with\nThyia, and that Chloris was married to Poseidon\u2019s son Neleus. And next\nThyia is Procris the daughter of Erechtheus, and next her, with her\nback towards her, is Clymene, who is represented in _The Return from\nIlium_ to have been the daughter of Minyas, and the wife of Cephalus\nthe son of Deion, and mother by him of Iphiclus. All the poets agree\nthat Procris was Cephalus\u2019 wife before Clymene was, and that she was\nmurdered by her husband. And beyond Clymene in the interior of the\npainting is the Theban Megara, who was Hercules\u2019 wife, but eventually\nrepudiated by him, because he lost all his children by her, and so did\nnot think his marriage with her a lucky one. Above the head of those\nwomen I have mentioned is the daughter of Salmoneus sitting on a stone,\nand beside her Eriphyle is standing, lifting her fingers through her\ndress to her neck. You may conjecture that she is holding the famous\nnecklace in the hand which is concealed by the folds of her dress. And\nabove Eriphyle is Elpenor, and Odysseus kneeling, holding his sword\nover a ditch: and Tiresias the prophet is approaching the ditch, and\nnear Tiresias is Anticlea, the mother of Odysseus, sitting on a stone.\nAnd Elpenor is wearing the coarse plaited coat usual among sea-faring\nmen. And below Odysseus Theseus and Pirithous are seated on the\nenchanted rock, Theseus has both his own sword and that of Pirithous,\nand Pirithous is looking at his like one indignant that swords are\nuseless for their present venture. Panyasis has represented Theseus and\nPirithous as not fastened to their seat, but that the rock grew to them\ninstead of fetters. The friendship between Theseus and Pirithous has\nbeen alluded to by Homer both in the Iliad and Odyssey. In the latter\nOdysseus says to the Ph\u00e6acians,\n\n \u201cI then perhaps had seen the heroes of former times, whom I fain would\n have seen, as Theseus and Pirithous, the famous sons of the gods.\u201d[134]\n\nAnd in the Iliad, in his chiding of Agamemnon and Achilles, Nestor uses\nthe following words:[135]\n\n\u201cI never before saw such heroes nor shall I e\u2019er again, as Pirithous,\nand Dryas shepherd of his people, and C\u00e6neus and Exadius and divine\nPolyphemus, and Theseus son of \u00c6geus like to the Immortals.\u201d\n\n[131] Odyssey, xi. 23 _sq._\n\n[132] Propertius has an allusion to this, v. iii. 21, 22.\n\n[133] It will be seen that I adopt the suggestion of _Siebelis_. The\nreading is doubtful.\n\n[134] Odyssey, xi. 630, 631. The last line is in brackets in modern\neditions.\n\n[135] Iliad, i. 262-265. The last line here is in brackets in modern\neditions.\n\n\n\n\nCHAPTER XXX.\n\n\nPolygnotus has painted next the daughters of Pandareus, as to whom\nHomer says, in a speech of Penelope, that their parents died through\nthe wrath of the gods when they were still maidens, and that as they\nwere orphans they were brought up by Aphrodite, and received gifts\nfrom other goddesses, as from Hera prudence and beauty, from Artemis\ntallness of stature, from Athene an education fit for women. But when\nAphrodite went up to heaven to obtain a good match for the girls from\nZeus, they were carried off in her absence by the Harpies and given by\nthem to the Furies. Such at least is Homer\u2019s account about them.[136]\nAnd Polygnotus has painted them crowned with flowers, and playing with\ndice. Their names were Camiro and Clytie. Pandareus was you must know a\nMilesian from Cretan Miletus, and an associate of Tantalus both in his\ntheft and perjury. And next the daughters of Pandareus is Antilochus\nwith one of his feet on a stone, and his head on both his hands. And\nnext him is Agamemnon, leaning on his sceptre under his left arm, and\nwith a staff in his hands. And Protesilaus and Achilles are seated, and\nlooking at one another. And above Achilles is Patroclus standing. None\nof these have beards except Agamemnon. And above them is painted the\nstripling Phocus, and Iaseus with a beard, who is trying to take a ring\nfrom Phocus\u2019 left hand. The circumstances are as follows. When Phocus,\nthe son of \u00c6acus, crossed over from \u00c6gina to the country now called\nPhocis, and obtained the sovereignty over the men in that part of the\nmainland, and meant to dwell there, Iaseus was most friendly with him,\nand offered him various presents, as was very natural, and among others\na stone signet-ring set in gold: and when Phocus not long after sailed\nback to \u00c6gina, Peleus contrived his death: and so in the painting, as\na memorial of their friendship, Iaseus is represented as wishing to\nlook at the signet-ring, and Phocus letting him take it. Above them\nis M\u00e6ra sitting on a stone: in _The Return from Ilium_ she is said to\nhave died a virgin, and to have been the daughter of Pr\u0153tus, the son\nof Thersander and grandson of Sisyphus. And next M\u00e6ra is Act\u00e6on, (the\nson of Arist\u00e6us), and his mother, both seated on a deerskin and holding\na fawn in their hands. And a hound for hunting is near: these are\nemblems of the life and death of Act\u00e6on. And in the lower part of the\npainting next to Patroclus is Orpheus sitting on a hill, with a harp\nin his left hand, and with his right hand he is touching the branches\nof a willow-tree, and he leans against the tree: the scene looks like\nthe grove of Proserpine, where Homer tells us poplars and willows\ngrew.[137] And Orpheus\u2019 dress is Greek, no part of his attire is\nThracian, not even his hat. And Promedon is leaning against the other\nside of the willow-tree. Some think Polygnotus introduced Promedon\u2019s\nname into legend. Others say he was a Greek who was passionately fond\nof music, and especially of that of Orpheus. In the same part of the\npainting is Schedius, who led the Phocians to Troy, with a dagger in\nhis hand, and a garland of grass on his head. And next him sits Pelias,\nwith beard and head all hoary, gazing at Orpheus. And Thamyris sitting\nnear Pelias is blind and dejected in mien, with thick hair and beard,\nhis lyre is broken and the strings torn asunder. Above him is Marsyas,\nseated on a stone, and near him Olympus, a handsome boy, learning to\nplay on the pipe. The Phrygians at Cel\u00e6n\u00e6 represent that the river\nflowing through their town was formerly this piper Marsyas, and that\nthe piping in honour of Cybele was his invention: they say also that\nthey repulsed the army of the Galati through his aid, as he assisted\nthem both with the water of the river and his melody.\n\n[136] Odyssey, xx. 63 _sq._\n\n[137] Odyssey, x. 509, 510.\n\n\n\n\nCHAPTER XXXI.\n\n\nIf you look again at the upper part of the painting, you will see next\nAct\u00e6on Salaminian Ajax Palamedes and Thersites playing with dice, which\nwere the invention of Palamedes. And the other Ajax is looking at them\nplaying: he looks like a shipwrecked man, and his body is wet with the\nfoam of the sea. Polygnotus seems to have purposely collected together\nthe enemies of Odysseus. And Ajax the son of Oileus hated Odysseus,\nbecause he urged the Greeks to stone him for his rape of Cassandra. And\nI have read in the Cyprian Poems that Palamedes going a fishing was\ndrowned by Diomede and Odysseus. And a little above Ajax the son of\nOileus is Meleager painted, looking at Ajax. All these except Palamedes\nhave beards. As to the death of Meleager, Homer informs us that a Fury\nheard Alth\u00e6a cursing him, and that this was the cause of his death. But\nthe poems called the Great E\u0153\u00e6 and the Minyad agree in stating that\nApollo assisted the Curetes against the \u00c6tolians, and killed Meleager.\nAs to the famous tradition about the firebrand; how it was given to\nAlth\u00e6a by the Fates, and how Meleager was fated not to die till it was\nconsumed by fire, and how Alth\u00e6a set it on fire in a rage, all this was\nfirst described by Phrynichus, the son of Polyphradmon, in his play\ncalled Pleuroni\u00e6:\n\n\u201cHe escaped not dread fate, but was consumed by the swift flame,\nas soon as the ill-contrived firebrand was set on fire by his stern\nmother.\u201d\n\nPhrynichus does not however seem to introduce the legend as his own\ninvention, but only to allude to it as one well-known throughout Greece.\n\nIn the lower part of the painting next Thracian Thamyris sits Hector,\nlike a man oppressed with sorrow, with both his hands on his left knee.\nAnd next him is Memnon seated on a stone, and close to Memnon Sarpedon,\nwho is leaning his head on both his hands, and one of Memnon\u2019s hands\nis on Sarpedon\u2019s shoulder. All of these have beards, and some birds\nare painted on Memnon\u2019s cloak. These birds are called Memnonides, and\nevery year the people near the Hellespont say they come on certain\ndays to Memnon\u2019s tomb, and sweep all the parts round the tomb that are\nbare of trees or grass, and sprinkle them with their wings which they\nwet in the river \u00c6sepus. And near Memnon is a naked Ethiopian boy, for\nMemnon was king of the Ethiopians. However he did not come to Ilium\nfrom Ethiopia, but from Susa in Persia and the river Choaspes, after\nvanquishing all the tribes in that neighbourhood. The Phrygians still\nshew the road by which he marched his army, the shortest route over the\nmountains.[138]\n\nAbove Sarpedon and Memnon is Paris, as yet a beardless youth. He is\nclapping his hands like a rustic, apparently to attract the notice of\nPenthesilea, who looks at him, but by the toss of her head seems to\ndespise him, and jeer at him as a boy. She is represented as a maiden\nwith a Scythian bow, and a leopard\u2019s skin round her shoulders. Above\nher are two women carrying water in broken pitchers, one still in her\nprime, the other rather advanced in life. There is no inscription on\neither of them, except a notification that they are both among the\nuninitiated. Above this pair are Callisto the daughter of Lycaon, and\nNomia, and Pero the daughter of Neleus, from every suitor of whom her\nfather asked the kine of Iphiclus.[139] Callisto has a bear-skin for\nher coverlet, and her feet are on the knees of Nomia. I have before\nstated that the Arcadians consider Nomia one of their local Nymphs. The\npoets say the Nymphs are long-lived but not immortal. Next to Callisto\nand the other women with her is a hill, up which Sisyphus the son of\n\u00c6olus is laboriously rolling a stone. There is also a winejar in the\npainting, and an old man, and a boy, and two women, a young woman\nunder a rock, and an old woman near the old man. Some men are bringing\nwater, and the old woman\u2019s water-pot appears to be broken, and she is\npouring all the water in the pitcher into the winejar. One is inclined\nto conjecture that they are people making a mock of the Eleusinian\nmysteries. But the older Greeks considered the Eleusinian mysteries\nas much above all other religious services, as the gods are superior\nto heroes. And under the winejar is Tantalus, undergoing all those\npunishments mentioned by Homer,[140] and also terrified lest a stone\noverhanging his head should fall on him. It is plain that Polygnotus\nfollowed the account of Archilochus: but I do not know whether\nArchilochus invented the addition to the legend about the stone, or\nmerely related what he had heard from others.\n\nSuch is a full account of the various details in this fine painting of\nthe Thasian painter.\n\n[138] So _Corayus_. The meaning and reading is very obscure.\n\n[139] See Homer\u2019s Odyssey, xi. 287 _sq._ Neleus refused the matchless\nPero\u2019s hand to any suitor who would not bring as a wedding-present\nthese kine of Iphiclus.\n\n[140] Odyssey, xi. 582-592.\n\n\n\n\nCHAPTER XXXII.\n\n\nNear the temple precincts is a handsome theatre. And as you ascend from\nthe precincts you see a statue of Dionysus, the offering of the men\nof Cnidos. In the highest part of the city is a stadium made of the\nstone of Mount Parnassus, till the Athenian Herodes embellished it with\nPentelican marble. I have now enumerated the most remarkable things\nstill to be seen at Delphi.\n\nAbout 60 stades from Delphi on the road to Mount Parnassus is a brazen\nstatue, and from thence it is an easy ascent for an active man, or for\nmules and horses to the Corycian cavern. It got its name, as I pointed\nout a little back,[141] from the Nymph Corycia, and of all the caverns\nI have seen is best worth a visit. The various caverns on sea-coasts\nare so numerous that one could not easily enumerate them: but the most\nremarkable whether in Greece or in foreign lands are the following.\nThe Phrygians near the river Pencala, who originally came from Arcadia\nand the Azanes, show a round and lofty cavern called Steunos, which\nis sacred to the Mother of the Gods, and contains her statue. The\nPhrygians also, who dwell at Themisonium above Laodicea, say that when\nthe army of the Galati harried Ionia and the neighbouring districts,\nHercules and Apollo and Hermes came to their aid: and showed their\nchief men a cavern in a dream, and bade them hide there their women\nand children. And so in front of this cavern they have statuettes of\nHercules and Hermes and Apollo, whom they call _The Cavern-Gods_.\nThis cavern is about 30 stades from Themisonium, and has springs of\nwater in it, there is no direct road to it, nor does the light of the\nsun penetrate into it, and the roof in most of the cavern is very\nnear the ground. The Magnesians also at a place called Hyl\u00e6 near the\nriver Leth\u00e6us have a cavern sacred to Apollo, not very wonderful for\nsize, but containing a very ancient statue of Apollo, which supplies\nstrength for any action. Men made holy by the god leap down rocks and\nprecipices unhurt, and tear up huge trees by the roots, and carry them\nwith ease through mountain passes. But the Corycian cavern excels\nboth of these, and through most of it you can walk without needing\ntorches: and the roof is a good height from the ground, and water\nbubbles up from springs, but still more oozes from the roof, so that\nthere are droppings from the roof all over the floor of the cavern.\nAnd those that dwell on Mount Parnassus consider it sacred to Pan and\nthe Corycian Nymphs. It is a feat even for an active man to scale the\nheights of Parnassus from it, for they are higher than the clouds, and\non them the Thyiades carry on their mad revels in honour of Dionysus\nand Apollo.\n\nTithorea is about 80 stades from Delphi _vi\u00e2_ Mount Parnassus, but the\ncarriage road by a way less mountainous is many stades longer. Bacis in\nhis oracles and Herodotus in his account of the invasion of Greece by\nthe Medes differ as to the name of the town. For Bacis calls the town\nTithorea, but Herodotus calls it Neon, and gives the name Tithorea\nto the summit of Parnassus, where he describes the people of the town\nfleeing on the approach of the Medes. It seems probable therefore\nthat Tithorea was originally the name for the entire district, but as\ntime went on the people, flocking into the town from the villages,\ncalled it Tithorea and no longer Neon. And the people of the place\nsay it got its name from the Nymph Tithorea, one of those Nymphs\nwho according to the legendary lore of poets were born of trees and\nespecially oak-trees.[142] A generation before me the deity changed the\nfortunes of Tithorea for the worse. There is the outline of a theatre,\nand the precincts of an ancient market-place, still remaining. But\nthe most remarkable things in the town are the grove and shrine and\nstatue of Athene, and the tomb of Antiope and Phocus. In my account\nof the Thebans I have shewn how Antiope went mad through the anger\nof Dionysus, and why she drew on her the anger of the god, and how\nshe married Phocus the son of Ornytion, of whom she was passionately\nfond, and how they were buried together. I also gave the oracle of\nBacis both about this tomb and that of Zethus and Amphion at Thebes.\nI have mentioned all the circumstances worth mention about the town.\nA river called Cachales flows by the town, and furnishes water to its\ninhabitants, who descend to its banks to draw water.\n\nAt 70 stades distance from Tithorea is a temple of \u00c6sculapius, who\nis called Archegetes, and is greatly honoured both by the Tithoreans\nand other Phocians. Within the sacred precincts are dwellings for the\nsuppliants and slaves of the god, the temple stands in the midst, and\na statue of the god in stone, two feet high with a beard, on the right\nof which is a bed. They sacrifice all kinds of animals to the god but\ngoats.\n\nAbout 40 stades from the temple of \u00c6sculapius are the precincts and\nshrine of Isis, and of all the Greek shrines to the Egyptian goddess\nthis is the holiest: for neither do the people of Tithorea live\nnear it, nor may any approach the shrine whom Isis herself has not\npreviously honoured by inviting them in dreams. The gods of the lower\nworld have the same practice in the towns near the M\u00e6ander, they send\nvisions in dreams to whoever they allow to approach their shrines.\nAnd twice every year, in Spring and Autumn, the people of Tithorea\ncelebrate the Festival of Isis. The third day before each Festival\nthose who have right of access purify the shrine in some secret manner:\nand remove to a place about 2 stades from the shrine whatever remains\nthey find of the victims offered in sacrifice at the previous Festival,\nand bury them there. On the following day the traders make tents of\nreed or any other material at hand. On the next day they celebrate the\nFestival, and sell slaves, and cattle of every kind, and apparel, and\nsilver and gold. And at noon they commence the sacrifice. The wealthier\nsacrifice oxen and deer, the poorer sacrifice geese and guineafowls,\nbut they do not sacrifice swine or sheep or goats. Those whose duty it\nis to burn the victims in the shrine, first roll them up in bandages\nof linen or flax, after the process in use in Egypt. There is a solemn\nprocession with all the victims, and some convey them into the shrine,\nwhile others burn the tents before it and depart with speed. And on one\noccasion they say a profane fellow, who had no right to approach the\nshrine, entered it with audacious curiosity at the time the sacrificial\nfire was lit, and the place seemed to him full of phantoms, and he\nreturned to Tithorea, related what he had seen, and gave up the ghost.\nI heard a similar account from a Ph\u0153nician, of what happened on one\noccasion when the Egyptians were celebrating the Festival of Isis, at\nthe time when they say she bewails Osiris: which is the season when the\nNile begins to rise, and the Egyptians have a tradition that it is the\ntears of Isis that make the river rise and irrigate the fields. He told\nme that the Roman Governor of Egypt bribed a man to enter the shrine at\nCoptos during the Festival, and he came back, related what he had seen,\nand also died directly after. So Homer\u2019s word seems true, that the gods\nare not seen by mortals with impunity.[143]\n\nThe olives at Tithorea are not so plentiful as in Attica and Sicyonia.\nThey are superior however in colour and flavour to those from Spain and\nIstria: all kinds of ointment are produced from them, and they send\nthese olives to the Roman Emperor.\n\n[141] See chapter 6.\n\n[142] And consequently called _Dryads_.\n\n[143] Iliad, xx. 131. Compare Exodus, xxxiii. 20.\n\n\n\n\nCHAPTER XXXIII.\n\n\nAnother road from Tithorea leads to Ledon, which was formerly reckoned\na town, but was in my day deserted by its inhabitants through its\nweakness, and about 80 of them live near the Cephisus, and give the\nname Ledon to their settlement there, and are included in the Phocian\nGeneral Council, as the people of Panopeus also are. This settlement\nby the Cephisus is 40 stades from the ruins of Ledon, which got its\nname they say from an Autochthon of that name. Several towns have been\nirretrievably ruined by the wrong-doing of their inhabitants, as Troy\nwas utterly destroyed by the outrage of Paris against Menelaus, and\nthe Milesians by the headlong desires and passion of Hesti\u00e6us, one\ntime to govern the town of the Edoni, another time to be a Councillor\nof Darius, another time to return to Ionia. So too the impiety of\nPhilomelus caused Ledon to be wiped off the face of the globe.[144]\n\nLil\u00e6a is a winter day\u2019s journey from Delphi: you descend by Parnassus:\nthe distance is I conjecture about 180 stades. The people of Lil\u00e6a,\nwhen their town was restored, had a second reverse at the hand of\nMacedonia, for they were besieged by Philip the son of Demetrius and\ncapitulated upon conditions of war, and a garrison was put into their\ntown, till a townsman, whose name was Patron, incited the younger\ncitizens to rise against the garrison, and overcame the Macedonians\nand compelled them to evacuate the town on conditions of war. And the\npeople of Lil\u00e6a for this good service put up his statue at Delphi.\nThere is at Lil\u00e6a a theatre and market-place and baths: there are also\ntemples to Apollo and Artemis, whose statues, in a standing position,\nare of Attic workmanship in Pentelican marble. They say the town got\nits name from Lil\u00e6a, who was one of the Naiades, and reputed to be the\ndaughter of the Cephisus, which rises here, and flows at first not with\na gentle current, but at mid-day especially roars like the roaring of a\nbull.[145] In spring summer and autumn the air of Lil\u00e6a is salubrious,\nbut in winter the proximity of Parnassus keeps it cold.\n\nAbout 20 stades further is Charadra, which lies on a lofty ridge.\nIts inhabitants are very badly off for water, as their only water is\nfrom the Charadrus three stades down the hill side, which falls into\nthe Cephisus, and which no doubt gave its name to the place. In the\nmarket-place are some altars to the Heroes: some say Castor and Pollux\nare meant, others say some local heroes. The land near the Cephisus is\nout and out the best in Phocis for planting, and sowing, and pasture:\nand this part of the country is mostly portioned out into farms, so\nthat some think Homer\u2019s lines,\n\n    \u201cAnd those who near divine Cephisus dwelt,\u201d[146]\n\nrefer to those who farmed near the Cephisus, and not to the town\nof Parapotamii. But this idea is not borne out by Herodotus in his\nHistory, or by the records of the victors in the Pythian Games, which\nwere first instituted by the Amphictyones, and \u00c6chmeas of Parapotamii\nwon the prize among boys for boxing. And Herodotus mentions Parapotamii\namong the towns in Phocis that king Xerxes set on fire. Parapotamii\nwas however not restored by the Athenians and B\u0153otians, but its\ninhabitants, owing to its poverty and want of money, were partitioned\nout among other towns. There are now no ruins of Parapotamii, nor is\nits exact site known.\n\nFrom Lil\u00e6a is 60 stades\u2019 journey to Amphiclea. The name of this place\nhas been changed by the natives, for Herodotus following the oldest\ntradition called it Amphic\u00e6a, but the Amphictyones called it Amphiclea\nin their decree for the destruction of the towns in Phocis. The natives\nrelate the following tradition about one of its names. They say that\none of their rulers, suspecting a plot of some of his enemies against\nhis baby boy, put him in a cot, and hid him in what he thought the\nmost secure place, and a wolf tried to get at the little fellow, but a\nsnake twined itself round the cot as a sure protection. And the child\u2019s\nfather coming up, and fearing that the snake had harmed his little boy,\nhurled his javelin at it and slew both child and snake: but learning\nfrom some herdsmen that the snake he had killed had been the preserver\nand guard of his child, he had a funeral pyre for snake and child\ntogether. And they say the place to this day presents the appearance\nof a funeral pyre blazing, and they think the town was called Ophitea\n(_Snake-town_) from this snake. Noteworthy are the orgies which they\nperform here to Dionysus, but there is no public entrance to the\nshrine, nor is there any statue of the god. But the people of Amphiclea\nsay that the god prophecies to them and cures sicknesses by dreams, and\nhis priest is a prophet, and when possessed by the god utters oracles.\n\nAbout 15 stades from Amphiclea is Tithronium, which lies in the plain,\nand about which there is nothing remarkable. And 20 stades further is\nDrym\u00e6a. At the place where the roads from Tithronium and Amphiclea to\nDrym\u00e6a meet, near the river Cephisus, the people of Tithronium have a\ngrove and altars and temple to Apollo, but no statue of the god. Drym\u00e6a\nis about 80 stades from Amphiclea as you turn to the left ... according\nto Herodotus.[147] It was originally called Nauboles, and its founder\nwas they say Phocus the son of \u00c6acus. At Drym\u00e6a is an ancient temple to\nLaw-giving Demeter, and the statue of the goddess, to whom they keep an\nannual feast called the Thesmophoria, is erect in stone.\n\n[144] The circumstances are narrated in ch. 2.\n\n[145] \u1f66 \u03c4\u03b1\u03c5\u03c1\u03cc\u03bc\u03bf\u03c1\u03c6\u03bf\u03bd \u1f44\u03bc\u03bc\u03b1 \u039a\u03b7\u03c6\u03b9\u03c3\u03bf\u1fe6 \u03c0\u03b1\u03c4\u03c1\u03cc\u03c2. Eurip. _Ion._ 1261.\n\n[146] Iliad, ii. 522.\n\n[147] Hiatus hic est valde deflendus.\n\n\n\n\nCHAPTER XXXIV.\n\n\nNext to Delphi Elatea is the greatest town in Phocis. It lies opposite\nAmphiclea, and is 180 stades from that place by a road mostly through\nthe plain, but rather uphill near Elatea. The Cephisus flows through\nthe plain, and bustards are very frequent on its banks. The Elateans\nrepulsed Cassander and the army of the Macedonians. They also contrived\nto hold out against Taxilus the general of Mithridates, for which\ngood service the Romans gave them freedom and immunity from taxation.\nThey lay claim to foreign ancestry, and say that they were originally\nArcadians: for Elatus (they say) the son of Areas defended the god,\nwhen the men of Phlegyas attacked the temple at Delphi, and afterwards\nremained in Phocis with his army, and founded Elatea: which was one of\nthe towns in Phocis that the Mede set on fire. It shared in the general\ndisasters of the Phocians, and the deity also brought upon it special\ntroubles of its own at the hands of the Macedonians. And when Cassander\nblockaded Elatea, it was Olympiodorus who mainly rendered the blockade\ninoperative. But Philip, the son of Demetrius, inspired the greatest\nterror in the minds of the populace at Elatea, and at the same time won\nover by bribes the most influential townsfolk. And Titus Flaminius the\nRoman General, who had been sent from Rome to free all Greece, promised\nto grant them their ancient polity, and invited them to revolt from the\nMacedonians: but whether from want of judgment, or because the populace\nhad their way, they continued faithful to Philip, and were reduced by\nthe blockade of the Romans. And some time after they held out against\nTaxilus, the general of Mithridates, and the barbarians from Pontus,\nand it was for that good service that the Romans granted them their\nfreedom. When too the Costoboci, a piratical tribe, overran all Greece\nin my day, and came to Elatea, Mnesibulus got together an army of\npicked men, and, though he himself fell in the battle, slew many of the\nbarbarians. This Mnesibulus won several victories in the course, and\nin the 235th Olympiad was victor both in the stadium and in the double\ncourse though he carried his shield. And there is a brazen statue of\nhim near the race-course. They have also a handsome market-place at\nElatea, and a figure of Elatus on a pillar, I do not know whether in\nhonour of him as their founder, or to mark his tomb. There is a temple\nalso of \u00c6sculapius, and a statue of the god with a beard by Timocles\nand Timarchides, who were both of Athenian extraction. At the extreme\nright of Elatea is a theatre, and ancient statue of Athene in bronze:\nthe goddess they say fought for them against the barbarians under\nTaxilus.\n\nAbout 20 stades from Elatea is a temple of Athene Cran\u00e6a, the road\nto it is uphill but by so gentle a slope that it is very easy and\nscarcely appreciable. But the crest of the hill at the end of this\nroad is mostly precipitous on a limited area: and here is the temple,\nwith porticoes and chambers, where various people that minister to the\ngoddess reside, and especially the priest, whom they select out of the\nyouths, and take great care that he ceases to be priest when he has\npassed the flower of his age. And he is priest for 5 continuous years,\nduring which he resides with the goddess, and takes his baths after\nthe ancient manner in bathing tubs.[148] The statue of the goddess was\nexecuted by the sons of Polycles. She is armed for battle, and her\nshield is an imitation of that of Athene in the Parthenon at Athens.\n\n[148] See for instance Homer\u2019s Odyssey, xvii. 87-90.\n\n\n\n\nCHAPTER XXXV.\n\n\nFor Ab\u00e6 and Hyampolis you take the mountainous road on the right of\nElatea: the high road from Orchomenus to Opus also leads to those\nplaces: but to go to Ab\u00e6 you turn a little off that high road to the\nleft. The people of Ab\u00e6 say they came to Phocis from Argos, and that\ntheir town took its name from its founder Abas, the son of Lynceus by\nHypermnestra the daughter of Danaus. The people of Ab\u00e6 consider that\ntheir town was in ancient times sacred to Apollo, and there was an\noracle of Apollo there. But the Romans and Persians did not equally\nhonour the god, for the Romans in their piety to Apollo granted\nautonomy to the people of Ab\u00e6, but Xerxes\u2019 army burnt the temple there.\nAnd though the Greeks resisted the barbarians, they did not think good\nto rebuild the temples that were burnt down, but to leave them for\nall time as records of national hatred:[149] and so the temples at\nHaliartia, and the temple of Hera at Athens on the way to Phalerum,\nand the temple of Demeter at Phalerum remain to this day half-burnt.\nSuch also I imagine was the condition of the temple at Ab\u00e6, till in\nthe Phocian War, when some Phocian fugitives who were beaten in battle\nfleeing for refuge to it, the Thebans, emulating the conduct of the\nMedes, set them and the temple on fire. It is therefore in the most\nruinous condition of all the buildings injured by fire, for after\nfirst suffering from the Persian fire, it was next consumed altogether\nby the B\u0153otian. Near this great temple is a smaller one, erected to\nApollo by the Emperor Adrian, but the statues are ancient and were the\nvotive offering of the people of Ab\u00e6, Apollo and Leto and Artemis in\nbronze. There is also a theatre at Ab\u00e6 and a market-place, both ancient.\n\nWhen you return to the high road for Opus the first place you come to\nis Hyampolis. Its name indicates who its inhabitants were originally,\nand from whence they were expelled when they came here. They were\nHyantes who had fled from Thebes, from Cadmus and his army. And at\nfirst the town was called the town of the Hyantes, but as time went on\nthe name Hyampolis prevailed. Although the town was burnt by Xerxes and\nrased to the ground by Philip, yet there are remains of the ancient\nmarket-place, and a small council-chamber, and a theatre not far from\nthe gates. The Emperor Adrian also built a Portico which bears his\nname. The inhabitants have but one well to drink and wash with, the\nonly other water they have is rain water in winter. The goddess they\nespecially worship is Artemis, and they have a temple to her, but the\nstatue of the goddess I cannot describe, as they only open the temple\ntwice a year. And the cattle they call sacred to Artemis are free from\ndisease and fatter than other cattle.\n\nFrom Ch\u00e6ronea to Phocis you can go either by the direct road to Delphi\nthrough Panopeus and by Daulis and the cross-roads, or by the rugged\nmountainous road from Ch\u00e6ronea to Stiris, which is 120 stades. The\npeople of Stiris say they were originally Athenians, and came from\nAttica with Peteus the son of Orneus, who was expelled from Athens by\n\u00c6geus: and as most of the followers of Peteus came from the township\nStiria they called the town Stiris. It is on high and rocky ground, so\nin summer they are very short of water, for their wells are few, nor is\nthe water they afford good. They serve however for baths, and for drink\nfor beasts of burden. But the inhabitants of Stiris have to descend\nabout 4 stades to get drinkable water from a spring, hewn out of the\nrock: and they go down to it to draw up the water. There is at Stiris a\ntemple of Demeter Stiritis built of unbaked brick: the statue of the\ngoddess is of Pentelican marble, she has torches in her hands. Near it\nis another ancient statue in honour of Demeter adorned with fillets.\n\n[149] Compare Cicero _de Republ._ iii. 9. \u201cFana ne reficienda\nquidem Graii putaverunt, ut esset posteris ante os documentum Persarum\nsceleris sempiternum.\u201d\n\n\n\n\nCHAPTER XXXVI.\n\n\nFrom Stiris to Ambrosus is about 60 stades: the road lies in the plain\nwith mountains on both sides. Vines grow throughout the plain, and\nbrambles, not quite so plentifully, which the Ionians and Greeks call\n_coccus_, but the Galati above Phrygia call in their native tongue\n_Hys_. The coccus is about the size of the white thorn, and its leaves\nare darker and softer than the mastich-tree, though in other respects\nsimilar. And its berry is like the berry of the nightshade, and about\nthe size of the bitter vetch. And a small grub breeds in it which, when\nthe fruit is ripe, becomes a gnat and flies off. But they gather the\nberries, while it is still in the grub state, and its blood is useful\nin dyeing wool.\n\nAmbrosus lies under Mount Parnassus, and opposite Delphi, and got its\nname they say from the hero Ambrosus. In the war against Philip and the\nMacedonians the Thebans drew a double wall round Ambrosus, made of the\nblack and very strong stone of the district. The circumference of each\nwall is little less than a fathom, and the height is 2\u00bd fathoms,\nwhere the wall has not fallen: and the interval between the two walls\nis a fathom. But, as they were intended only for immediate defence,\nthese walls were not decorated with towers or battlements or any other\nembellishment. There is also a small market-place at Ambrosus, most of\nthe stone statues in it are broken.\n\nAs you turn to Anticyra the road is at first rather steep, but after\nabout two stades it becomes level, and there is on the right a temple\nof Dictynn\u00e6an Artemis, who is held in the highest honour by the people\nof Ambrosus; her statue is of \u00c6ginetan workmanship in black stone. From\nthis temple to Anticyra is all the way downhill. They say the town\nwas called Cyparissus in ancient times, and Homer in his Catalogue of\nthe Phocians[150] preferred to give it its old name, for it was then\nbeginning to be called Anticyra, from Anticyreus who was a contemporary\nof Hercules. The town lies below the ruins of Medeon, one of the towns\nas I have before mentioned which impiously plundered the temple at\nDelphi. The people of Anticyra were expelled first by Philip the son\nof Amyntas, and secondly by the Roman Otilius, because they had been\nfaithful to Philip, the son of Demetrius, the king of the Macedonians,\nfor Otilius had been sent from Rome to protect the Athenians against\nPhilip. And the hills above Anticyra are very rocky, and the chief\nthing that grows on them is hellebore. The black hellebore is a\npurgative, while the white acts as an emetic, the root also of the\nhellebore is a purgative. There are brazen statues in the market-place\nat Anticyra, and near the harbour is a small temple of Poseidon,\nmade of unhewn stone, and plastered inside. The statue of the god is\nin bronze: he is in a standing posture, and one of his feet is on a\ndolphin: one hand is on his thigh, in the other is a trident. There are\nalso two gymnasiums, one contains baths, the other opposite to it is\nan ancient one, in which is a bronze statue of Xenodamus, a native of\nAnticyra, who, as the inscription states, was victor at Olympia among\nmen in the pancratium. And if the inscription is correct, Xenodamus\nwill have won the wild-olive crown in the 211th Olympiad, the only\nOlympiad of all passed over by the people of Elis in their records. And\nabove the market-place is a conduit: the water is protected from the\nsun by a roof supported on pillars. And not much above this conduit is\na tomb built of common stone: they say it is the tomb of the sons of\nIphitus, of whom one returned safe from Ilium and died in his native\nplace, the other Schedius died in the Troad, but his remains were\nbrought home and deposited here.\n\n[150] Iliad, ii. 519.\n\n\n\n\nCHAPTER XXXVII.\n\n\nOn the right of the town at the distance of about 2 stades is a lofty\nrock, which forms part of a mountain, and on it is a temple of Artemis,\nand a statue of the goddess by Praxiteles, with a torch in her right\nhand and her quiver over her shoulders, she is taller than the tallest\nwoman, and on her left hand is a dog.\n\nBordering on Phocis is the town of Bulis, which got its name from\nBulon the founder of the colony, it was colonized from the towns in\nancient Doris. The people of Bulis are said to have shared in the\nimpiety of Philomelus and the Phocians. From Thisbe in B\u0153otia to Bulis\nis 80 stades, I do not know whether there is any road from Anticyra to\nBulis on the mainland, so precipitous and difficult to scale are the\nmountains between. It is about 100 stades from Anticyra to the port:\nand from the port to Bulis is I conjecture by land about 7 stades. And\na mountain torrent, called by the natives Hercules\u2019, falls into the sea\nhere. Bulis lies on high ground, and you sail by it as you cross from\nAnticyra to Lech\u00e6um near Corinth. And more than half the inhabitants\nlive by catching shell-fish for purple dye. There are no particular\nbuildings to excite admiration at Bulis except two temples, one of\nArtemis, the other of Dionysus; their statues are of wood, but who\nmade them I could not ascertain. The god that they worship most they\ncall Supreme, a title I imagine of Zeus. They have also a well called\nSaunion.\n\nTo Cirrha, the seaport of Delphi, it is about 60 stades from Delphi,\nand as you descend to the plain is a Hippodrome, where they celebrate\nthe Pythian horse-races. As to Taraxippus in Olympia I have described\nit in my account of Elis. In this Hippodrome of Apollo there are\naccidents occasionally, inasmuch as the deity in all human affairs\nawards both good and bad, but there is nothing specially contrived\nto frighten horses, either from the malignity of some hero, or any\nother cause. And the plain of Cirrha is almost entirely bare of trees,\nfor they do not care to plant trees, either in consequence of some\ncurse, or because they do not think the soil favourable to the growth\nof trees. It is said that Cirrha got its present name from the Nymph\nCirrha, but Homer in the Iliad calls it by its ancient name Crisa,[151]\nas also in the Hymn to Apollo. And subsequently the people of Cirrha\ncommitted various acts of impiety against Apollo, and ravaged the\nterritory sacred to the god. The Amphictyones resolved therefore to\nwar against the people of Cirrha, and chose for their leader Clisthenes\nthe king of Sicyon, and invited Solon the Athenian to assist them by\nhis counsel. They also consulted the oracle, and this was the response\nof the Pythian Priestess, \u201cYou will not capture the tower and demolish\nthe town, till the wave of blue-eyed Amphitrite, dashing over the dark\nsea, shall break into my grove.\u201d\n\nSolon persuaded them therefore to consecrate to the god the land about\nCirrha, that the grove of Apollo might extend as far as the sea. He\ninvented also another ingenious contrivance against the people of\nCirrha: he turned the course of the river Plistus which flowed through\nthe town. And when the besieged still held out by drinking rain water\nand the water from the wells, he threw some roots of hellebore into\nthe Plistus, and when he thought the water of the river sufficiently\nimpregnated with this, he turned it back into its ordinary channel,\nand the people of Cirrha, drinking freely of the water, were attacked\nwith an incessant diarrh\u0153a, and unable to man the walls, so the\nAmphictyones captured the town, and took vengeance on the inhabitants\nfor their conduct to the god, and Cirrha became the seaport of Delphi.\nIt contains a handsome temple of Apollo and Artemis and Leto, and large\nstatues of those divinities, of Attic workmanship. There is also a\nsmaller statue of Adrastea.\n\n[151] Iliad, ii. 520.\n\n\n\n\nCHAPTER XXXVIII.\n\n\nNext comes the land of the Ozolian Locrians: why they were called\nOzolian is differently stated, I shall relate all that I heard. When\nOrestheus the son of Deucalion was king of the country, a bitch gave\nbirth to a piece of wood instead of a puppy: and Orestheus having\nburied this piece of wood in the ground, they say the next spring\na vine sprang from it, and these Ozolians got their name from its\nbranches.[152] Another tradition is that Nessus, the ferryman at\nthe river Evenus, did not immediately die when wounded by Hercules,\nbut fled to this land, and dying here rotted, as he was unburied,\nand tainted the air. A third tradition attributes the name to the\nunpleasant smell of a certain river, and a fourth to the smell of\nthe asphodel which abounds in that part. Another tradition is that\nthe first dwellers here were Aborigines, and not knowing how to make\ngarments wore untanned hides as a protection against the cold, putting\nthe hairy portion of the hides outside for ornament. Thus their smell\nwould be as unpleasant as that of a tan-yard.\n\nAbout 120 stades from Delphi is Amphissa, the largest and most famous\ntown of these Locrians. The inhabitants joined themselves to the\n\u00c6tolians from shame at the title Ozolian. It is also probable that,\nwhen Augustus removed many of the \u00c6tolians to fill his town Nicopolis,\nmany of them migrated to Amphissa. However the original inhabitants\nwere Locrians, and the town got its name they say from Amphissa, (the\ndaughter of Macar the son of \u00c6olus), who was beloved by Apollo. The\ntown has several handsome sights, especially the tombs of Amphissa\nand Andr\u00e6mon: with Andr\u00e6mon his wife Gorge, the daughter of \u0152neus,\nwas buried. In the citadel is a temple of Athene, and statue of the\ngoddess in a standing position, which they say was brought by Thoas\nfrom Ilium, and was part of the Trojan spoil. This however I cannot\ncredit. I showed in a previous part of my work that the Samians Rh\u0153cus,\n(the son of Phil\u00e6us), and Theodorus, (the son of Telecles), were the\nfirst brass-founders. However I have not discovered any works in brass\nby Theodorus. But in the temple of Ephesian Artemis, when you go into a\nroom containing some paintings, you will see a stone cornice above the\naltar of Artemis Protothronia; on this cornice are several statues and\namong others one at the end by Rh\u0153cus, which the Ephesians call Night.\nThe statue therefore of Athene at Amphissa is more ancient and ruder in\nart. The people of Amphissa celebrate the rites of the youths called\nAnactes (_Kings_): different accounts are given as to who they were,\nsome say Castor and Pollux, others say the Curetes, those who think\nthemselves best informed say the Cabiri.\n\nThese Locrians have other towns, as Myonia above Amphissa, and 30\nstades from it, facing the mainland. Its inhabitants presented a shield\nto Zeus at Olympia. The town lies on high ground, and there is a grove\nand altar to the Mild Deities, and there are nightly sacrifices to\nthem, and they consume the flesh of the victims before daybreak. There\nis also above the town a grove of Poseidon called Poseidonium, and in\nit a temple, but there is no statue there now.\n\nMyonia is above Amphissa: and near the sea is \u0152anthea, and at no great\ndistance Naupactus. All these towns except Amphissa are under the\nAch\u00e6ans of Patr\u00e6, as a grant from the Emperor Augustus. At \u0152anthea\nthere is a temple of Aphrodite, and a little above the town a grove of\ncypress and pine, and in it a temple and statue of Artemis: and some\npaintings on the walls rather obscured by time, so that one cannot\nnow see them clearly. I think the town must have got its name from\nsome woman or Nymph. As to Naupactus I know the tradition is that the\nDorians and the sons of Aristomachus built a fleet there, with which\nthey crossed over to the Peloponnese, hence the origin of the name.\nAs to the history of Naupactus, how the Athenians took it from the\nLocrians and gave it to the Messenians who removed to Ithome at the\ntime of the earthquake at Laced\u00e6mon, and how after the reverse of the\nAthenians at \u00c6gos-potamoi the Laced\u00e6monians ejected the Messenians,\nall this has been related by me in my account of Messenia: and when\nthe Messenians were obliged to evacuate it then the Locrians returned\nto Naupactus. As to the Poems called by the Greeks Naupactian, most\nattribute them to a Milesian: but Charon the son of Pytheus says they\nwere composed by Carcinus a native of Naupactus. I follow the account\nof the native of Lampsacus: for how is it reasonable to suppose that\npoems written on women by a Milesian should be called Naupactian? There\nis at Naupactus a temple of Poseidon near the sea, and a brazen statue\nof the god in a standing posture; there is also a temple and statue\nof Artemis in white stone. The goddess is called \u00c6tolian Artemis, and\nis in the attitude of a person hurling a javelin. Aphrodite also has\nhonours paid to her in a cavern: they pray to her for various favours,\nwidows especially for a second husband. There are also ruins of a\ntemple of \u00c6sculapius, which was originally built by one Phalysius,\na private individual, who had an ailment in his eyes and was nearly\nblind, and the god of Epidaurus sent to him the poetess Anyte with a\nsealed letter. She dreamed one night and directly she woke found the\nsealed letter in her hands, and sailed to Naupactus and bade Phalysius\nremove the seal and read what was written. And though he was clearly\nunable to read from his blindness, yet, having faith in the god, he\nbroke open the seal, and became cured by looking at the letter, and\ngave Anyte 2,000 gold staters, which was the sum mentioned in the\nletter.\n\n[152] The Greek word for branch is _Ozos_. Hence the Paronomasia. All\nthe four other unsavoury traditions are connected with the Greek verb\n_ozo_, I smell.\n\n\n\n\nINDEX.\n\n\n\n\nINDEX.\n\n(_The number in Roman Notation is the number of the Book, the number in\nArabic Notation the number of the Chapter._)\n\n\n  Achelous, a river in \u00c6tolia, iv. 34; viii. 24.\n    Its contest with Hercules, iii. 18; vi. 19.\n    Father of Callirhoe, viii. 24,\n      of the Sirens, ix. 34,\n      of Castalia, x. 8.\n\n  Acheron, a river in Thesprotia, i. 17; v. 14; x. 28.\n\n  Achilles, i. 22; iii. 18, 19, 24.\n\n  Acichorius, a general of the Galati, x. 19, 22, 23.\n\n  Acrisius, son of Abas, ii. 16.\n    Husband of Eurydice, iii. 13.\n    Constructs a brazen chamber for his daughter Danae, ii. 23; x. 5.\n    Killed unintentionally by his grandson Perseus, ii. 16.\n\n  Act\u00e6a, the ancient name of Attica, i. 2.\n\n  Act\u00e6on, son of Arist\u00e6us, ix. 2; x. 17, 30.\n\n  Addison, ii. 20, Note.\n\n  Adonis, ii. 20; ix. 29.\n\n  Adrian, the Roman Emperor, i. 3, 18, 44; ii. 3, 17; vi. 16, 19; viii.\n        8, 10, 11, 22.\n    His love for, and deification of, Antinous, viii. 9.\n\n  Adriatic sea, viii. 54.\n\n  Adultery, iv. 20; ix. 36.\n\n  \u00c6gialus, afterwards Achaia, v. 1; vii. 1, where see Note.\n\n  \u00c6gina, the daughter of Asopus, ii. 5, 29; v. 22; x. 13.\n\n  \u00c6gina, the island, ii. 29, 30.\n\n  \u00c6gisthus, i. 22; ii. 16, 18.\n\n  \u00c6gos-potamoi, iii. 8, 11, 17, 18; iv. 17; ix. 32; x. 9.\n\n  \u00c6neas, the son of Anchises, ii. 21, 23; iii. 22; v. 22; viii. 12; x.\n        17, 26.\n\n  \u00c6schylus, the son of Euphorion, i. 2, 14, 21, 28; ii. 13, 20, 24;\n        viii. 6, 37; ix. 22; x. 4.\n\n  \u00c6sculapius, the son of Apollo, ii. 10, 26, 27, 29; iii. 23; vii. 23;\n        viii. 25.\n    His temples, i. 21; ii. 10, 13, 23; iii. 22, 26; iv. 30, 31; vii.\n        21, 23, 27; viii. 25.\n\n  \u00c6symnetes, vii. 19, 20.\n\n  \u00c6thra, wife of Phalanthus, her love for her husband, x. 10.\n\n  \u00c6tna, its craters, how prophetic, iii. 23.\n    Eruption of \u00c6tna, x. 28.\n\n  Agamemnon, i. 43; ii. 6, 18; iii. 9; vii. 24; ix. 40.\n    His tomb, ii. 16; iii. 19.\n\n  Ageladas, an Argive statuary, iv. 33; vi. 8, 10, 14; vii. 24; viii.\n        42; x. 10.\n\n  Aglaus of Psophis, happy all his life, viii. 24.\n\n  Ajax, the son of Oileus, his violation of Cassandra, i. 15; x. 26, 31.\n\n  Ajax, the son of Telamon, i. 5, 35; v. 19.\n\n  Alc\u00e6us, vii. 20; x. 8.\n\n  Alcamenes, a statuary, a contemporary of Phidias, i. 8, 19, 20, 24;\n        ii. 30; v. 10; viii. 9; ix. 11.\n\n  Alcm\u00e6on, son of Amphiaraus, the murderer of his mother Eriphyle, i.\n        34; v. 17; viii. 24.\n\n  Alcman, the poet, i. 41; iii. 18, 26.\n\n  Alcmena, the daughter of Amphiaraus and Eriphyle, and wife of\n        Amphitryon, deceived by Zeus, v. 18.\n    Hated by Hera, ix. 11.\n    Mother of Hercules, v. 14.\n\n  Alcyone, the daughter of Atlas, ii. 30; iii. 18; ix. 22.\n\n  Alexander, son of Alexander the Great by Roxana, i. 6; ix. 7.\n\n  Alexander the Great, i. 9; v. 21; vii. 5; ix. 23, 25.\n    Said by the Macedonians to be the son of Ammon, iv. 14.\n    Very passionate, vi. 18.\n    Tradition about his death, viii. 18.\n    Buried at Memphis, i. 6.\n    His corpse removed thence by Ptolemy, i. 7.\n    Statues of him, i. 9; v. 25; vi. 11.\n    Cassander\u2019s hatred of him, ix. 7.\n\n  Alexandria, v. 21; viii. 33.\n\n  Alpheus, a river in Pisa, iii. 8; v. 7; vi. 22.\n    Enamoured of Artemis, vi. 22;\n      of Arethusa, v. 7.\n    Women may not cross the Alpheus on certain days, v. 6.\n    Leucippus lets his hair grow to the Alpheus, viii. 20.\n\n  Altars, v. 13, 14; vi. 20, 24; ix. 3, 11.\n\n  Alth\u00e6a, daughter of Thestius and mother of Meleager, viii. 45; x. 31.\n\n  Altis (a corruption of \u1f04\u03bb\u03c3\u03bf\u03c2, grove), v. 10, 11, 14, 15, 27.\n\n  Amalthe\u00e6 cornu, iv. 30; vi. 19, 25; vii. 26. (Cornu copi\u00e6.)\n\n  Amazons, i. 15, 41; iii. 25; iv. 31; vi. 2.\n\n  Amber, native and otherwise, v. 12.\n\n  Ambraciotes, v. 23; x. 18.\n\n  Ammon, iii. 18, 21; iv. 14, 23; v. 15; vi. 8; viii. 11, 32; ix. 16;\n        x. 13.\n\n  Amphiaraus, i. 34; ii. 13, 23; ix. 8, 19.\n\n  Amphictyones, vii. 24; x. 2, 8, 15, 19.\n\n  Amphion and Zethus, sons of Antiope, ii. 6; ix. 5, 17; x. 32.\n\n  Amphion, ii. 21; vi. 20; ix. 5, 8, 16, 17.\n\n  Anacharsis, i. 22.\n\n  Anacreon of Teos, a friend of Polycrates, i. 2.\n    The first erotic poet after Sappho, i. 25.\n\n  Anaximenes, his ruse with Alexander the Great, &c., vi 18.\n\n  Anc\u00e6us, the son of Lycurgus, viii. 4, 45.\n\n  Androgeos, i. 1, 27.\n\n  Andromache, the wife of Hector, x. 25.\n\n  Androtion, vi. 7; x. 8.\n\n  Angelion and Tect\u00e6us, statuaries and pupils of Dip\u0153nus and Scyllis,\n        ii. 32; ix. 35.\n\n  Ant\u00e6us, ix. 11.\n\n  Antalcidas, Peace of, ix. 1, 13.\n\n  Antenor, x. 26, 27.\n\n  Anteros, i. 30; vi. 23.\n\n  Anticlea, the mother of Odysseus, x. 29.\n\n  Anticyra, famous for hellebore, originally called Cyparissus, x. 36.\n\n  Antigone, ix. 25.\n\n  Antimachus, the poet, viii. 25; ix. 35.\n\n  Antinous, viii. 9.\n    See also Adrian.\n\n  Antioch, the capital of Syria, viii. 29.\n\n  Antiochus, the pilot of Alcibiades, iii. 17; ix. 32.\n\n  Antiope, the Amazon, i. 2, 41.\n\n  Antiope, the mother of Zethus and Amphion, i. 38; ii. 6; ix. 17, 25;\n        x. 32.\n\n  Antiphanes, an Argive statuary, v. 17; x. 9.\n\n  Antip\u0153nus, heroism of his daughters Androclea and Alcis, ix. 17.\n\n  Antonine, the Emperor, called by the Romans Pius, viii. 43.\n    His son and successor Antonine, viii. 43.\n\n  Anytus, one of the Titans, viii. 37.\n\n  Aphidna, i. 17, 41; ii. 22; iii. 17, 18.\n\n  Aphrodite, Anadyomene, ii. 1; v. 11.\n    Mother of Priapus, according to the people of Lampsacus, ix. 31.\n    The tutelary saint of the men of Cnidus, i. 1.\n    Ancient temple of her and Adonis in common in Cyprus, ix. 41.\n    Her clients, ii. 34; ix. 38.\n    Her statue by D\u00e6dalus, ix. 40.\n    The myrtle in connection with her, vi. 24.\n    The Celestial and Pandemian Aphrodite, vi. 25; ix. 16.\n    (The Latin _Venus_.)\n\n  Apis, the Egyptian god, i. 18; vii. 22.\n\n  Apollo, helps Alcathous, i. 42.\n    Herds the cattle of Laomedon, vii. 20.\n    Inventor of the lute, iii. 24; v. 14; viii. 31.\n    Jealous of Leucippus, viii. 20.\n    Jealous of Linus, ix. 29.\n    His altar in common with Hermes, v. 14.\n    See also Delphi.\n\n  Aratus of Soli, i. 2.\n\n  Aratus of Sicyon, ii. 8, 9; viii. 10, 52.\n\n  Ardalus, the son of Hepha\u00e6stus, inventor of the flute, ii. 31.\n\n  Ares, the Latin _Mars_, charged with murder, i. 21, 28.\n\n  Areopagus, i. 28; iv. 5.\n\n  Arethusa, v. 7; vii. 24; viii. 53.\n\n  Argiope, a Nymph, mother of Thamyris by Philammon, iv. 33.\n\n  Argo, the famous ship, vii. 26; ix. 32.\n\n  Argonauts, vii. 4.\n\n  Argos, ii. 19, 20, 21, 22, 23, 24; vii. 17.\n\n  Ariadne, i. 20, 22; x. 29.\n\n  Aricia, the people of, their tradition about Hippolytus, ii. 27.\n\n  Arimaspians, i. 24, 31.\n\n  Arion, the horse, viii. 25.\n\n  Arion and the dolphin, iii. 25.\n\n  Aristocrates, viii. 5, 13.\n    Heredity in vice and punishment.\n\n  Aristodemus, king of the Messenians, iv. 8, 10, 13, 26.\n\n  Aristogiton, i. 8, 29.\n\n  Aristomache, the daughter of Priam, x. 26.\n\n  Aristomenes, the hero of Messenia, iv. 6, 14, 15, 16, 19, 20, 21, 22,\n        23, 24, 27, 32; vi. 7; viii. 14, 51.\n\n  Aristo, the father of the famous Plato, iv. 32.\n\n  Aristophanes on Lepreus, v. 5.\n\n  Aristotle, the mighty Stagirite, his statue, vi. 4.\n\n  Arsinoe, daughter of Ptolemy, and wife of her own brother, i. 7, 8;\n        ix. 31.\n\n  Arsinoites, name of a district in Egypt, v. 21.\n\n  Art, the noble art of self-defence, vi. 10; viii. 40.\n\n  Artemis, (the Latin _Diana_,) iii. 22; iv. 30; viii. 3, 27.\n    Especially worshipped at Hyampolis, x. 35.\n    Temple of the goddess at Aulis, ix. 19.\n    Events there, _do._\n\n  Artemisia, her valour at Salamis, iii. 11.\n\n  Artemisium, a mountain, ii. 25; viii. 5.\n\n  Ascra, in B\u0153otia, the birthplace of Hesiod, ix. 29, 38.\n\n  Asopus, a river in B\u0153otia, ii. 6.\n    Reedy, v. 14.\n\n  Asopus, a river in Sicyonia, ii. 5, 15.\n\n  Asphodel, its unpleasant smell, x. 38.\n\n  Atalanta, iii. 24; viii. 35, 45.\n\n  Athamas, son of \u00c6olus, vii. 3.\n    Brother of Sisyphus, ix. 34.\n    Desirous to kill his children Phrixus and Helle, ix. 34.\n\n  Athene, (the Latin _Minerva_,) why grey-eyed, i. 14.\n    Her birth, i. 24.\n    Disputes as to territory between her and Poseidon, i. 24; ii. 30.\n    Gives Erichthonius to the daughters of Cecrops, i. 18.\n    A colossal statue of the goddess at Thebes, ix. 11.\n\n  Athens, sacred to Athene, i. 26.\n    Captured by Sulla, i. 20.\n\n  Athenians, very pious, i. 17, 24; x. 28. (Cf. Acts xvii. 22.)\n    Helped in war by the gods, viii. 10.\n    Their forces at Marathon and against the Galati, iv. 25; x. 20.\n    Their expedition to Sicily, viii. 11; x. 11, 15.\n    The only democracy that ever rose to greatness, iv. 35.\n    Their magistrates, iii. 11; iv. 5, 15.\n    Their townships, i. 3, 32, 33.\n    Their law-courts, i. 28.\n    Their Eponymi, i. 5.\n    Their expeditions beyond Greece, i. 29.\n    Their heroes, x. 10.\n\n  Athletes, their diet in training, vi. 7.\n\n  Atlas, v. 11, 18; vi. 19; ix. 20.\n\n  Atlas, a mountain in Libya, i. 33; viii. 43.\n\n  Atreus, ii. 16, 18; ix. 40.\n\n  Attalus, an ally of the Romans, vii. 8, 16.\n    His greatest feat, i. 8.\n    The oracle about him, x. 15.\n\n  Attica, whence it got its name, i. 2.\n    Sacred to Athene, i. 26.\n\n  Augeas, v. 1, 3, 4, 8.\n\n  Augustus, iii. 11, 21, 26; iv. 31; vii. 17, 18, 22; viii. 46.\n    Statues of Augustus, ii. 17; v. 12.\n\n  Aulis, iii. 9; viii. 28; ix. 19.\n\n  Aurora, i. 3; iii. 18; v. 22.\n\n  Axe tried in Court, i. 24, 28.\n\n\n  Babylon, its walls, iv. 31.\n\n  Bacchantes, ii. 2, 7.\n\n  Bacchus, see Dionysus.\n\n  Bacis, his oracles, iv. 27; ix. 17; x. 14, 32.\n    A B\u0153otian, x. 12.\n\n  Bacon, Francis, Viscount St. Albans, on revenge, iii. 15, Note.\n\n  Bady, place and river, v. 3.\n\n  Balsam tree, ix. 28.\n\n  Banqueting-hall at Elis, v. 15.\n\n  Barley cakes, mysterious property of, iii. 23.\n\n  Baths, how taken in ancient times, x. 34.\n    Women\u2019s swimming-bath, iv. 35.\n    Warm baths, ii. 34; iv. 35; vii. 3.\n\n  Bato, the charioteer of Amphiaraus, ii. 23.\n\n  Bayle on _Hippomanes_, v. 27, Note.\n\n  Beans, i. 37; viii. 15.\n\n  Bear, the Great, viii. 3.\n\n  Bears, i. 32; iii. 20; vii. 18.\n\n  Bees of Hymettus, i. 32.\n    Bees and Pindar, ix. 23.\n    In connection with Trophonius, ix. 40.\n    Temple fabled to have been built by them, x. 5.\n\n  Bel, i. 16; viii. 33.\n\n  Bellerophon, ii. 2, 4, 31; iii. 18, 27; ix. 31.\n\n  Bias of Priene, x. 24.\n\n  Biblis, love-passages of, vii. 5.\n\n  Bison, x. 13.\n\n  Bito, see Cleobis.\n\n  Blackbirds of Mt. Cyllene, viii. 17.\n\n  Boar\u2019s Memorial, iv. 15, 19.\n\n  B\u0153otarchs, ix. 13, 14; x. 20.\n\n  Bones, ii. 10; iii. 22.\n\n  Booneta, iii. 12, 15.\n\n  Bootes, viii. 3.\n\n  Brasi\u00e6, iii. 24, see Note.\n\n  Brass, first brass-founders, viii. 14; x. 38.\n\n  Brennus, x. 8, 19, 20, 21, 22, 23.\n\n  Briareus, ii. 1, 4.\n\n  Brigantes in Britain, viii. 43.\n\n  Briseis, v. 24; x. 25.\n\n  Britomartis, iii. 14; viii. 2.\n\n  Bupalus, iv. 30; ix. 35.\n\n  Buphagus, viii. 14, 27.\n\n  Burial, ii. 7; ix. 32.\n\n  Bustards, x. 34.\n\n  Byzantium, walls of, iv. 31.\n\n\n  Cabiri, i. 4; iv. 1; ix. 22, 25; x. 38.\n\n  Cadmean victory, ix. 9.\n\n  Cadmus, the son of Agenor, iii. 15; ix. 5, 12, 19.\n\n  C. Julius C\u00e6sar, ii. 1; iii. 11.\n    His gardens, viii. 46.\n\n  Calais and Zetes, iii. 18.\n\n  Calamis, a famous statuary, master of Praxias, i 3, 23; ii. 10; v.\n        25, 26; vi. 12; ix. 16, 20, 22; x. 16.\n\n  Calchas, i. 43; vii. 3; ix. 19.\n\n  Callicrates, vii. 10, 12.\n\n  Callimachus, i. 26; ix. 2.\n\n  Callion, barbarity of the Galati at, x. 22.\n\n  Calliphon of Samos, v. 19; x. 26.\n\n  Callirhoe and Coresus, tragic love story about, vii. 21.\n\n  Callisto, the daughter of Lycaon, changed into a she-bear, i. 25;\n        viii. 3.\n\n  Callon, a statuary of \u00c6gina, ii. 32; iii. 18; vii. 18.\n\n  Calus, murder of by D\u00e6dalus, i. 21, 26.\n\n  Calydonian boar, i. 27; iii. 18; viii. 45, 46, 47.\n\n  Canachus, a statuary, ii. 10; vi. 9, 13; vii. 18; ix. 10; x. 9.\n\n  Cantharus, a statuary, vi. 3, 17.\n\n  Capaneus, the son of Hipponous, struck with lightning, ix. 8, see\n        Note.\n\n  Capua, the chief town in Campania, v. 12.\n\n  Carcinus, a native of Naupactus, x. 38.\n\n  Carpo, a Season, ix. 35.\n\n  Carthage, rebuilt by Julius C\u00e6sar, ii. 1.\n\n  Carthaginians, i. 12; v. 25; vi. 19; x. 8, 17, 18.\n\n  Cassandra, the daughter of Priam, violated by Ajax, i. 15; v. 19; x.\n        26.\n    Called _Alexandra_, iii. 19, 26.\n\n  Castalia, x. 8.\n\n  Castor and Pollux, see Dioscuri.\n\n  Catana, filial piety at, x. 28.\n\n  Caverns, notable ones, x. 32.\n\n  Ceadas, iv. 18.\n\n  Cecrops, son of Erechtheus, king of Athens, i. 5; vii. 1; viii. 2.\n\n  Celeus, father of Triptolemus, i. 14, 38, 39; ii. 14.\n\n  Centaur, v. 19.\n    Fight between the Centaurs and the Lapith\u00e6, i. 17; v. 10.\n\n  Cephalus and Aurora, i. 3; iii. 18.\n\n  Cepheus, father of Andromeda, iv. 35.\n\n  Cephisus, a river in Argolis, ii. 15, 20.\n\n  Cephisus, a river in Attica, i. 37.\n\n  Cephisus, a river in Eleusis, i. 38.\n\n  Cephisus, a river in B\u0153otia, ix. 24, 38; x. 8, 33, 34.\n\n  Ceramicus, i. 3; viii. 9.\n\n  Cerberus, ii. 31, 35; iii. 25.\n\n  Ceres, see Demeter.\n\n  Cestus, viii. 40.\n\n  Ch\u00e6ronea, fatal battle of, i. 18, 25; v. 20; ix. 6, 29, 40. (Milton\u2019s\n        \u201cdishonest victory, fatal to liberty.\u201d)\n\n  Chald\u00e6ans, the first who taught the immortality of the soul, iv. 32.\n\n  Champagny on Pausanias, see Title-page.\n\n  Chaos first, ix. 27.\n\n  Charon, x. 28. (Cf. Virgil\u2019s \u201cJam senior, sed cruda deo\n        viridisque senectus.\u201d--_\u00c6n._ vi. 304.)\n\n  Chim\u00e6ra, iii. 25.\n\n  Chios, vii. 4.\n\n  Chiron, a Centaur and tutor of Achilles, iii. 18; v. 5, 19.\n\n  Chrysanthis, i. 14.\n\n  Cicero, see Note to x. 35.\n\n  Cimon, the son of Miltiades, ii. 29; viii. 52.\n\n  Cinadus, the pilot of Menelaus, iii. 22.\n\n  Cin\u00e6thon, the Laced\u00e6monian genealogist, ii. 3, 18; iv. 2; viii. 53.\n\n  _Ciphos_, our _coif_, iii. 26.\n\n  Cirrha, x. 1, 8, 37.\n\n  Cists, used in the worship of Demeter and Proserpine, viii. 25, 37;\n        x. 28.\n\n  Cith\u00e6ron, a mountain in B\u0153otia, i. 38; ix. 2.\n\n  Clearchus, iii. 17; vi. 4.\n\n  Cleobis and Bito, ii. 20, see Note.\n\n  Cleombrotus, the son of Pausanias, king of Sparta, i. 13; iii. 5, 6;\n        ix. 13.\n\n  Cleomedes, vi. 9.\n\n  Cleomenes, ii. 9.\n\n  Cleon, statuary, v. 17, 21; vi. 1, 8, 9, 10.\n\n  Clymene, reputed by some mother of Homer, x. 24.\n\n  Clyt\u00e6mnestra, ii. 16, 18, 22.\n\n  Coats of mail, i. 21; vi. 19; x. 26.\n\n  Coccus, x. 36.\n\n  Cocytus, i. 17. (Cf. Virgil, _\u00c6neid_, vi. 132, \u201cCocytusque\n        sinu labens circumvenit atro,\u201d and Horace, _Odes_, ii. 14-17,\n        18.)\n\n  Colophon, vii. 3, 5; ix. 32.\n\n  Colossuses, i. 18, 42. (If gentle reader objects to this plural\n        let me cite Sir T. Herbert, \u201cIn that isle he also defaced an\n        hundred other colossuses.\u201d--_Travels_, p. 267.)\n\n  Com\u00e6tho, her love-passages with Melanippus, vii. 19.\n\n  Commentaries of events, i. 12.\n\n  Conon, son of Timotheus, i. 1, 2, 3, 24, 29; iii. 9; vi. 3, 7; viii.\n        52.\n\n  Cordax, a dance, vi. 22.\n\n  Coresus, see Callirhoe.\n\n  Corinna, ix. 20, 22.\n\n  Corinth, taken by Mummius, ii. 1; vii. 16.\n    Rebuilt by Julius C\u00e6sar, ii. 1, 3; v. 1.\n\n  Cor\u0153bus, the Argive, i. 43.\n\n  Corpses, remarkable, v. 20, 27; viii. 29.\n\n  Corsica, x. 17.\n\n  Corybantes, iii. 24; viii. 37.\n\n  Cos, island, iii. 23; vi. 14, 17; viii. 43.\n\n  Cosmosandalum, ii. 35.\n\n  Costoboci, x. 34.\n\n  Creon, i. 3; ix. 5, 10.\n\n  Cresphontes, son of Aristomachus, ii. 18; iv. 3, 5, 31; v. 3.\n    Marries the daughter of Cypselus, iv. 3; viii. 5, 29.\n\n  Crete, island of, iii. 2; vii. 2; viii. 38, 53.\n    Cretan bowmen, i. 23; iv. 8; vii. 16.\n\n  Crocodiles, i. 33; ii. 28; iv. 34.\n\n  Cr\u0153sus, iii. 10; iv. 5; viii. 24.\n\n  Cronos, (the Latin _Saturnus_,) i. 18; viii. 8, 36; ix. 2, 41; x. 24.\n\n  Crotonians, their tradition about Helen, iii. 19.\n    Milo a native of Croton, vi. 14.\n    Wolves numerous in the neighbourhood of Croton, vi. 14.\n\n  Crowns in the games, viii. 48.\n\n  Cuckoo and Hera, ii. 17.\n\n  Curetes, iv. 31, 33; v. 7; viii. 2, 37; x. 38.\n\n  Cybele, see the Dindymene Mother.\n\n  Cyclades, islands, i. 1; v. 21, 23.\n\n  Cyclopes, their buildings, ii. 16, 20, 25; vii. 25.\n\n  Cycnus, a Celtic king, tradition about, i. 30.\n\n  Cydias, his prowess against the Galati, x. 21.\n\n  Cydnus, a river that flows through the district of Tarsus, a cold\n        river, viii. 28.\n\n  Cynoscephal\u00e6, battle of, vii. 8.\n\n  Cyprus, claims to be birth-place of Homer, x. 24.\n\n  Cypselus, his chest, v. 17, 18, 19.\n\n\n  D\u00e6dalus, the famous Athenian, son of Palamaon, why called D\u00e6dalus,\n        ix. 3.\n    A contemporary of \u0152dipus, x. 17.\n    Fled to Crete, why, i. 21; vii. 4; viii. 53.\n    His pupils, ii. 15; iii. 17; v. 25.\n    His works of art, i. 27; ii. 4; viii. 16, 35, 46; ix. 11, 39.\n\n  D\u00e6dalus of Sicyon, statuary also, vi. 2, 3, 6; x. 9.\n\n  Damophon, the best Messenian statuary, iv. 31; vii. 23; viii. 31, 37.\n\n  Danae, daughter of Acrisius and mother of Perseus, her brazen\n        chamber, ii. 23; x. 5. (Horace\u2019s \u201cturris aenea.\u201d)\n\n  Danaus, how he became king of Argos, ii. 19.\n    His daughters\u2019 savageness, ii. 16, 24; x. 10.\n    How he got them second husbands, iii. 12.\n\n  Daphne, and the crown of laurel in the Pythian games, x. 7.\n\n  Darius, the son of Hystaspes, iii. 4, 9, 12; vii. 10.\n\n  Decelea, iii. 8.\n\n  Delium, i. 29; ix. 6, 20; x. 28.\n\n  Delphi, x. 5, 6, 7, 8, 9.\n\n  Delta, ii. 21; vi. 26.\n\n  Demaratus, a seven-month child, iii. 4, 7.\n\n  Demeter, (the Latin _Ceres_,) i. 14, 37, 39, 43; ii. 35; viii. 15,\n        25, 42.\n    See also Triptolemus.\n\n  Demetrius, the son of Antigonus, i. 6, 10, 25, 36; ix. 7.\n\n  Demo, the Sibyl of Cum\u00e6, x. 12.\n\n  Democracies, none in Greece in old times, ix. 1.\n    No democracy that we know of but Athens ever rose to greatness,\n        iv. 35.\n    Remark on, i. 8.\n\n  Demosthenes, the son of Alcisthenes, i. 13, 29.\n\n  Demosthenes, the son of Demosthenes, i. 8; ii. 33.\n\n  Desp\u0153na, viii. 37.\n    See also Proserpine.\n\n  Deucalion, his flood, i. 18, 40; v. 8; x. 6.\n\n  Dic\u00e6archia, iv. 35; viii. 7. (_Puteoli._)\n\n  Dice, vi. 24; vii. 25; x. 30.\n\n  Dindymene Mother, vii. 17, 20; viii. 46; ix. 25. (That is Cybele.)\n\n  Diocles, ii. 14.\n\n  Diomede, king of Thrace, iii. 18; v. 10.\n\n  Diomede, who led the Argives to Troy, i. 11, 28; ii. 30, 32; x. 31.\n    Runs off with the Palladium, i. 22.\n\n  Dionysius, the tyrant, i. 2; vi. 2.\n\n  Dionysus, (the Latin _Bacchus_,) father of Priapus, ix. 31.\n    Son of Zeus by Semele, iii. 24.\n    Fetches up Semele from Hades, ii. 31, 37.\n    Punishes Antiope, ix. 17.\n    Takes Ariadne from Theseus, x. 29.\n    Many legends about him, x. 29.\n    His orgies, x. 33; ii. 2, 7.\n\n  Dioscuri (_Castor and Pollux_), iii. 13, 26; iv. 31.\n    Visit the house of Phormio, iii. 16.\n    Their anger against the Messenians, iv. 16, 26.\n    Origin of their anger, iv. 27.\n    Their particular kind of hats, iii. 24; iv. 27.\n    Called Anactes, ii. 36; x. 38.\n\n  Diotimus, the father of Milo, of Croton, vi. 14.\n\n  Dip\u0153nus and Scyllis, pupils of D\u00e6dalus, statuaries, ii. 15, 22, 32;\n        iii. 17; v. 17; vi. 19; ix. 35.\n\n  Dirce, the legend about her, ix. 17, 25.\n\n  Divination, various modes of, iii. 23, 26; iv. 32; vi. 2; vii. 21,\n        25; ix. 11.\n\n  Dodona, i. 17; vii. 21, 25; viii. 11, 23, 28; ix. 25; x. 12.\n\n  Dog, cure for bite of, viii. 19.\n\n  Dolphin, i. 44; ii. 1; iii. 25; x. 13.\n\n  Dontas, pupil of Dip\u0153nus and Scyllis, vi. 19.\n\n  Doric Architecture, v. 10, 16; vi. 24.\n    Dorian measure, ix. 12.\n\n  Doriclydas, pupil of Dip\u0153nus and Scyllis, v. 17.\n\n  Draco, the Athenian legislator, vi. 11; ix. 36.\n\n  Dragon, viii. 8.\n    Guards the apples of the Hesperides, vi. 19.\n    One wonderfully killed, ix. 26.\n    Seed of the dragon\u2019s teeth, ix. 10.\n    Dragons sacred to \u00c6sculapius, ii. 11, 28.\n    Also to Trophonius, ix. 39.\n    Yoked to the chariot of Triptolemus, vii. 18.\n\n  Dreams, x. 2, 38.\n    Interpreters of, i. 34; v. 23.\n\n  Drunkenness personified, ii. 27; vi. 24.\n\n  Dryads, viii. 4; x. 32.\n\n  Dumb bells, v. 26; vi. 3.\n\n  Dyrrhachium, formerly Epidamnus, vi. 10.\n\n  Dysaules, brother of Celeus, and father of Triptolemus, i. 14; ii.\n        12, 14.\n\n\n  Earth, viii. 29; x. 12.\n    The Great Goddess, i. 31.\n\n  Earthquakes, ii. 7; vii. 24.\n\n  Eating-contest between Lepreus and Hercules, v. 5.\n\n  Ebony, i. 42; ii. 22; viii. 17, 53.\n\n  Ecbatana, iv. 24.\n\n  Echetlaeus, his prowess at Marathon, i. 32.\n\n  Echinades, islands, viii. 1, 24.\n\n  Echoes, wonderful ones, ii. 35; v. 21.\n\n  Edoni, i. 29; x. 33.\n\n  Eels of Lake Copais, ix. 24.\n\n  Eira, iv. 17, 18, 19, 20, 21, 22, 23.\n\n  Elaphius, the month of, at Elis, v. 13; vi. 20.\n\n  Electra, married to Pylades, ii. 16; iii. 1; ix. 40.\n\n  Elephants, i. 12; v. 12.\n\n  Eleusinian mysteries, viii. 15; x. 31.\n\n  Eleutherolacones, iii. 21.\n\n  Elk, v. 12; ix. 21.\n\n  Elysium, viii. 53.\n\n  Emperors, Roman, statues of, i. 40; v. 20; vi. 19.\n    See also under _Adrian_, _Augustus_, _C. Julius C\u00e6sar_, _Gaius_, &c.\n    Flattery to, ii. 8, Note.\n\n  End\u0153us, an Athenian statuary, and pupil of D\u00e6dalus, i. 26; vii. 5;\n        viii. 46.\n\n  Enyalius, a name for Ares, (the Latin _Mars_,) iii. 14, 15; v. 18.\n\n  Enyo, i. 8; iv. 30.\n\n  Epaminondas, iv. 26, 31; viii. 11, 27, 49, 52; ix. 13, 14, 15.\n\n  Epeus, the constructor of the famous Wooden Horse, i. 23; ii. 29; x.\n        26.\n\n  Ephesus, temple of Artemis at, vii. 5. (Cf. Acts; xix. 27, 28. Farrar\n        very aptly quotes Appul. _Metam._ ii. \u201cDiana Ephesia, cujus\n        nomen unicum, multiformi specie, ritu vario, nomine multijugo,\n        _totus veneratur orbis_.\u201d)\n\n  Ephors at Sparta, iii. 11.\n\n  Epicaste, mother of \u0152dipus, ix. 5, 26. Better known as _Jocasta_.\n\n  Epidaurus, a town in Argolis, ii. 26, 27, 28, 29.\n\n  Epigoni, ix. 9, 19, 25; x. 10, 25.\n\n  Epimenides, the Rip Van Winkle of Antiquity, i. 14.\n\n  Eponymi, the heroes so called at Athens, i. 5.\n\n  Erato, the Nymph, wife of Arcas, an interpreter of the oracles of\n        Pan, viii. 4, 37; x. 9.\n\n  Erechtheus, i. 5, 26, 28, 38.\n\n  Eridanus, a Celtic river, i. 4; v. 12, 14; viii. 25.\n\n  Eriphyle, wife of Amphiaraus, slain by Alcm\u00e6on her son, i. 34; viii.\n        24.\n    The famous necklace, v. 17; viii. 24; ix. 41; x. 29.\n\n  Erymanthian boar, viii. 24.\n\n  Eryx, conquered in wrestling by Hercules, iii. 16; iv. 36; viii. 24.\n\n  Essenes of Ephesian Artemis, viii. 13.\n\n  Eteocles, the son of \u0152dipus, v. 19; ix. 5.\n\n  Eub\u0153a, v. 23; viii. 14.\n\n  Euclides, an Athenian statuary, vii. 25, 26.\n\n  Euclus, x. 12, 14, 24.\n\n  Ev\u0153, the Bacchic cry, iv. 31.\n    (See Horace\u2019s _Odes_, ii. 19-5-7.)\n\n  Euphorion, ii. 22; x. 26.\n\n  Euphrates, the river, iv. 34; x. 29.\n\n  Eupolis, where buried, ii. 7.\n\n  Euripides, i. 2, 21.\n\n  Euripus, near Chalcis, i. 23, 38.\n\n  Eurotas, river in Laconia, iii. 1, 21; viii. 44, 54.\n\n  Euryclides, an Athenian orator, poisoned by Philip, ii. 9.\n\n  Eurydice, the wife of Orpheus, ix. 30.\n\n  Eurypontid\u00e6, ii. 36; iii. 7, 12; iv. 4.\n\n  Eurypylus, vii. 19.\n\n  Eurystheus, his tomb, i. 44.\n    His hostility to Hercules, iv. 34.\n\n  Eurytion, a Centaur, v. 10; vii. 18.\n\n\n  Fables of the Greeks, how to be understood, viii. 8.\n\n  Filial piety, instances of, ii. 20; x. 28.\n\n  Fire, its inventor, ii. 19.\n    Ever-burning, v. 15; viii. 9, 37.\n    Magically lighted, v. 27.\n\n  Fish, vocal in the river Aroanius, viii. 21.\n\n  Flax, v. 5; vi. 26; vii. 21.\n\n  Flute-playing, iv. 27; ix. 12.\n\n  Food, primitive, viii. 1.\n\n  Foolish desires a source of ruin, viii. 24.\n\n  Fortune, iv. 30.\n\n  Friendship of Phocus and Iaseus, x. 30.\n\n  Furies of Clyt\u00e6mnestra, viii. 34.\n    Furies euphemistically called _The Venerable Ones_, i. 28.\n    Compare vii. 25.\n\n\n  Gaius, the Roman Emperor, end of, ix. 27.\n\n  Galati, their cavalry-arrangements, x. 19.\n    Their irruption into Greece, x. 19, 20, 21, 22, 23.\n\n  Ganymede, v. 24.\n\n  Gelanor, ii. 19.\n\n  Gerenia, called by Homer _Enope_, iii. 26.\n\n  Germans, viii. 43.\n\n  Geryon, i. 35; iii. 16; iv. 36; v. 19.\n\n  Getae, the, added to the Roman Empire by Trajan, v. 12.\n    Brave in battle, i. 9.\n\n  Giants, the, viii. 29, 32, 36, 47.\n\n  _Girding oneself_, ix. 17.\n\n  Girdles worn round the loins in the races at Olympia, i. 44.\n\n  Glaucus of Carystus, story about, vi. 10.\n\n  Glaucus of Chios, x. 16.\n\n  Glaucus, the god of the sea, vi. 10.\n\n  Gobryas, i. 1; iii. 11; ix. 1.\n\n  Gods, the twelve, i. 3, 40; viii. 25.\n    Unknown gods, i. 1; v. 14.\n\n  Gorgias of Leontini, vi. 17; x. 18.\n\n  Gorgon, ii. 21.\n    See also Medusa.\n\n  Gorgus, the son of Aristomenes, iv. 19, 21, 23.\n\n  Graces, ix. 35.\n\n  Grasshoppers, idiosyncrasy of, vi. 6.\n\n  Greeks, apt to admire things out of their own country, ix. 36.\n    Numbers that fought against Xerxes and the Galati, x. 20.\n    Munificence of in their worship of the gods, v. 12.\n\n  Griffins, i. 24.\n\n  Gryllus, the son of Xenophon, i. 3; viii. 9, 11; ix. 15.\n\n  Gymnop\u00e6dia, festival of, iii. 11.\n    Gythium, Laced\u00e6monian arsenal, i. 27; iii. 21; viii. 50.\n\n\n  Hair, shorn to river-gods, i. 37; viii. 41.\n    See also viii. 20.\n\n  Halirrhothius, i. 21, 28.\n\n  Hannibal, oracle about his death, viii. 11.\n\n  Happiness only intermittent, viii. 24.\n\n  Harmodius, i. 8, 29.\n\n  Harmosts, officers among the Laced\u00e6monians, ix. 6, 32.\n\n  Harpies, iii. 18; v. 17; x. 30.\n\n  Hebe, i. 19; ii. 13, 17; viii. 9.\n\n  Hecas, the seer, iv. 16, 21.\n\n  Hecat\u00e6us, the Milesian, iii. 25; iv. 2; viii. 4, 47.\n\n  Hecate, i. 43; ii. 22, 30.\n\n  Hecatomphonia, iv. 19.\n\n  Hector, son of Priam, iii. 18; v. 25; ix. 18; x. 31.\n\n  Hecuba, x. 12, 27.\n\n  He-goat, oracle about, iv. 20.\n\n  Helen, the famous, a woe to Europe and Asia, x. 12.\n    Tradition about, iii. 19.\n    Her maids, x. 25.\n    Oath taken about, iii. 20.\n\n  Helen, a Jewess, her tomb, viii. 16.\n\n  Helenus, son of Priam, i. 11; ii. 23; v. 22.\n\n  Helicon, a mountain in B\u0153otia, ix. 26, 27, 28, 29.\n\n  Hellas in Thessaly, gave name to the Hellenes, iii. 20.\n\n  Hellebore, x. 36, 37.\n\n  Helots, iii. 11, 20; iv. 23, 24; viii. 51.\n\n  Heph\u00e6stus, (the Latin _Vulcan_,) i. 20; ii. 31; iii. 17; viii. 53;\n        ix. 41.\n\n  Hera, (the Latin _Juno_,) i. 18; ii. 15; v. 16; vi. 24.\n    Story about her quarrel and reconciliation with Zeus, ix. 3.\n    Becomes a virgin again annually, ii. 38.\n    The cuckoo in connection with her, ii. 17.\n    The peacock sacred to her, ii. 17.\n\n  Heraclid\u00e6, Return of the, ii. 13, 18; iii. 1; iv. 3.\n\n  Hercules, the Egyptian, x. 13.\n\n  Hercules, the son of Amphitryon, his Colonnade, vi. 23.\n    Hunts the Erymanthian boar, viii. 24.\n    Fights against the Amazons, v. 11, 25.\n    Relieves Atlas, v. 10, 11.\n    Brings up Cerberus from Hades, ii. 31, 35; iii. 25; ix. 34.\n    Cleans Elis, v. 1, 10; ix. 11.\n    Drives off the oxen of Geryon, iii. 16, 18; iv. 36; v. 19.\n    Overcomes the Nemean lion, iii. 18; v. 11; vi. 5; viii. 13.\n    Has an eating contest with Lepreus, v. 5.\n    First accounted a god by the people of Marathon, i. 15, 32.\n    Taken to heaven by Athene, iii. 18, 19.\n    Kills Nessus, iii. 18.\n    Introduces into Greece the white poplar, v. 14.\n    Liberates Prometheus, v. 10.\n    His club, ii. 31.\n    His Labours, iii. 17; v. 10, 26.\n\n  Hercules, the Id\u00e6an, v. 7, 13; ix. 27.\n\n  Heredity, i. 6; viii. 5, 13.\n\n  Herm\u00e6, i. 17, 24; iv. 33; viii. 39; x. 12.\n\n  Hermes, (the Latin _Mercury_,) vii. 27; viii. 14.\n    Steals Apollo\u2019s oxen, vii. 20.\n    Takes the goddesses to Paris for the choice of beauty, iii. 18; v.\n        19.\n    Invents the lyre, ii. 19; v. 14; viii. 17.\n\n  Herodes Atticus, i. 19; ii. 1; vi. 21; vii. 20; x. 32.\n\n  Herodotus, quoted or alluded to, i. 5, 28, 43; ii. 16, 20, 30; iii.\n        2, 25; v. 26; viii. 27; ix. 23, 36; x. 20, 32, 33.\n\n  Herophile, a Sibyl, x. 12.\n\n  Hesiod, i. 2; ix. 30, 31, 38; x. 7.\n    Quoted or alluded to, i. 24; ii. 9.\n\n  Hesperides, v. 11; vi. 19.\n\n  Hides, garments made of, viii. 1; x. 38.\n    Used as shields in battle, iv. 11.\n\n  Hieronymus of Cardia, historian, i. 9, 13.\n\n  Hilaira and Ph\u0153be, ii. 22; iii. 16; iv. 31.\n\n  Hipparchus, son of Pisistratus, i. 8, 23, 29.\n\n  Hippocrene, ii. 31; ix. 31.\n    Hippodamia, daughter of \u0152nomaus, v. 11, 14, 16, 17; vi. 20, 21;\n        viii. 14.\n\n  Hippodrome at Olympia, vi. 20.\n\n  Hippolyta, leader of the Amazons, i. 41.\n\n  Hippolytus, son of Theseus, i. 22; ii. 27, 31, 32; iii. 22.\n\n  Hippopotamus, iv. 34; v. 12; viii. 46.\n\n  Homer, his age and birthplace, ix. 30; x. 24.\n    His oracle, viii. 24; x. 24.\n    His poverty, ii. 33.\n    On Homer generally, i. 2; iv. 28, 33; vii. 5, 26; ix. 40; x. 7.\n    Homer is quoted very frequently, viz., i. 13, 28, 37; ii. 3, 6, 7,\n        12, 14, 16, 21, 24, 25, 26; iii. 2, 7, 18, 19, 20, 21, 24, 25,\n        26; iv. 1, 9, 30, 32, 33, 36; v. 6, 8, 11, 14, 24; vi. 5, 22,\n        26, 26; vii. 1, 20, 21, 24, 25, 26; viii. 1, 3, 8, 16, 18, 24,\n        25, 29, 37, 38, 41, 48, 50; ix. 5, 17, 19, 20, 22, 24, 26, 29,\n        30, 31, 33, 35, 36, 37, 38, 40, 41; x. 5, 6, 8, 14, 17, 22, 25,\n        26, 29, 30, 32, 33, 36, 37.\n\n  Hoopoe, i. 41; x. 4.\n\n  Hoplodamus assists Rhea, viii. 32, 36.\n\n  Horns of animals, v. 12.\n    Horn of Amalthea, vi. 25.\n\n  Horse, curious story in connection with, v. 27.\n    The famous Wooden Horse, i. 23; x. 9.\n    Winged horses, v. 17, 19.\n\n  Hyacinth, the flower, i. 35; ii. 35.\n\n  Hyampolis, a town in Phocis, x. 1, 3, 35.\n\n  Hyantes, ix. 5, 35.\n\n  Hydarnes, a general of Xerxes, iii. 4; x. 22.\n\n  Hydra, ii. 37; v. 5; v. 17.\n\n  Hygiea, daughter of \u00c6sculapius, i. 23; v. 20.\n    Her temple, iii. 22.\n\n  Hyllus, son of Hercules, i. 35, 41, 44; iv. 30; viii. 5, 45, 53.\n\n  Hymettus, famous for its bees, i. 32.\n\n  Hyperboreans, i. 31; v. 7; x. 5.\n\n  Hypermnestra, ii. 19, 20, 21, 25; x. 10, 35.\n\n  Hyrieus, his treasury, story about, ix. 37.\n\n  Hyrnetho, daughter of Temenus, ii. 19, 23.\n    Her tragic end, ii. 28.\n\n\n  Iamid\u00e6, seers at Elis, descendants of Iamus, iii. 11, 12; iv. 16; vi.\n        2; viii. 10.\n\n  Ibycus, the poet, ii. 6.\n\n  Icarus, the son of D\u00e6dalus, ix. 11.\n\n  Ichnusa, the old name of Sardinia, x. 17.\n\n  Id\u00e6an Dactyli, v. 7.\n\n  Iliad, The Little, iii. 26; x. 26.\n\n  Ilissus, a river in Attica, i. 19.\n\n  Ilithyia, i. 18; viii. 32; ix. 27.\n\n  Immortals, The, vi. 6; x. 19.\n\n  Inachus, a river, ii. 15, 18, 25; viii. 6.\n\n  Indian sages taught the immortality of the soul, iv. 32.\n    India famous for wild beasts, iv. 34; viii. 29.\n\n  Ino, i. 42, 44; iii. 23, 24, 26; iv. 34; ix. 5.\n\n  Inscriptions, ox-fashion, v. 17.\n\n  Inventions, source of, viii. 31.\n\n  Inundations, destruction caused by, vii. 24; viii. 14.\n\n  Io, daughter of Inachus, i. 25; iii. 18.\n\n  Iodama, ix. 34.\n\n  Iolaus, nephew of Hercules, vii. 2; viii. 14.\n    Shares in his uncle\u2019s Labours, i. 19; viii. 45.\n    Kills Eurystheus, i. 44.\n    Colonizes Sardinia, vii. 2; x. 17.\n    His hero-chapel, ix. 23.\n\n  Ion, the son of Xuthus, i. 31; vii. 1.\n\n  Iphiclus, the father of Protesilaus, iv. 36; v. 17; x. 31.\n\n  Iphigenia, daughter of Agamemnon, i. 33, 43; iii. 16; ix. 19.\n\n  Iphimedea, mother of Otus and Ephialtes, ix. 22; x. 28.\n\n  Iphitus, king of Elis, v. 4, 8; viii. 26.\n\n  Iphitus, the son of Eurytus, iii. 15; x. 13.\n\n  Iris, the flower, ix. 41.\n\n  Iron, first fused, iii. 12; x. 16.\n\n  Ischepolis, son of Alcathous, killed by the Calydonian boar, i. 42,\n        43.\n\n  Isis, the Egyptian goddess, i. 41; ii. 4, 13, 32, 34; v. 25; x. 32.\n\n  Ismenius, a river in B\u0153otia, ix. 9, 10.\n\n  Isocrates, i. 18.\n\n  Issedones, i. 24, 31; v. 7.\n\n  Isthmian games, i. 44; ii. 1, 2.\n    People of Elis excluded from them, v. 2; vi. 16.\n\n  Ister, river, viii. 28, 38.\n\n  Ithome, iv. 9, 13, 14, 24, 31.\n\n  Ivory, i. 12; v. 11, 12; vii. 27.\n\n  _Ivy-cuttings_, feast so called, ii. 13.\n\n\n  Jason, husband of Medea, ii. 3; v. 17.\n\n  Jay, anecdote about the, viii. 12.\n\n  Jerusalem, viii. 16.\n\n  Jocasta, ix. 5.\n    (Called Epicaste, ix. 26.)\n\n  Joppa, iv. 35.\n\n  Jordan, the famous river, v. 7.\n\n\n  Keys, the three keys of Greece, vii. 7.\n\n  Kites, idiosyncrasy of at Olympia, v. 14.\n\n\n  Labyrinth of the Minotaur in Crete, i. 27.\n    (Cf. Virg. \u00c6neid, v. 588-591. Ovid, Metamorphoses, viii. 159-168.)\n\n  Laced\u00e6monians go out on campaign only when the moon is at its full,\n        i. 28.\n    Go out to battle not to the sound of the trumpet, but to flutes\n        lyres and harps, iii. 17.\n    Care not for poetry, iii. 8.\n    Tactics in battle, iv. 8.\n    Always conceal their losses in battle, ix. 13.\n    Their forces at Thermopyl\u00e6, x. 20.\n    Their kings, how tried, iii. 5.\n\n  Laced\u00e6monian dialect, iii. 15.\n    Brevity, iv. 7.\n\n  Laconia originally called Lelegia, iv. 1.\n\n  Ladder-pass, viii. 6.\n\n  L\u00e6strygones, viii. 29; x. 22.\n\n  Lais, ii. 2.\n\n  Laius, son of Labdacus, King of Thebes, ix. 5, 26; x. 5.\n\n  Lamp of Athene, ever burning, i. 26.\n\n  Lampsacus, people of, anecdote about, vi. 18.\n    Great worshippers of Priapus, ix. 31.\n\n  Laomedon, father of Priam, vii. 20; viii. 36.\n\n  Lapith\u00e6, their fight with the Centaurs, i. 17; v. 10.\n\n  La Rochefoucauld anticipated by Pindar. Note, x. 22.\n\n  Laurium, its silver mines, i. 1.\n\n  Law-courts at Athens, various names of, i. 28.\n\n  Le\u00e6na, mistress of Aristogiton, i. 23.\n\n  Lebadea in B\u0153otia, sacred to Trophonius, i. 34; ix. 39.\n\n  Lech\u00e6um, ii. 1, 2; ix. 14, 15; x. 37.\n\n  Leda, i. 33; iii. 13, 16.\n\n  Leonidas, the hero of Thermopyl\u00e6, i. 13; iii. 3, 4, 14; viii. 52.\n\n  Leontini, the birth-place of the famous Gorgias, vi. 17.\n\n  Leprosy, cure for, v, 5. (Credat Jud\u00e6us Apella!)\n\n  Lesbos, iii. 2; iv. 35; x. 19, 24.\n\n  Lescheos, author of the _Capture of Ilium_, x. 25, 26, 27.\n\n  Leto, (the Latin _Latona_,) i. 18, 31; iii. 20; viii. 53.\n\n  Leucippus, his love for Daphne, viii. 20.\n\n  Leuctra, i. 13; iv. 26; viii. 27; ix. 6, 13, 14.\n\n  Libya, famous for wild beasts, ii. 21.\n\n  Libyssa, where Hannibal died, viii. 11.\n\n  Linus, ix. 29.\n\n  Lipara, x. 11, 16.\n\n  Lophis, story about, ix. 33.\n    (Cf. story of Jephthah.)\n\n  Lounges, iii. 14, 15; x. 25.\n    Lots, iv. 3; v. 25.\n\n  Love, its power, vii. 19.\n    Success in love, vii. 26.\n    Cure of melancholy caused by, vii. 5.\n    Little sympathy with lovers from older people, vii. 19.\n    Tragedies through love, i. 30; vii 21; viii. 20.\n\n  Lycomid\u00e6, i. 22; iv. 1; ix. 27, 30.\n\n  Lycortas, iv. 29; vii. 9; viii. 50.\n\n  Lycurgus, the famous legislator, iii. 2, 14, 16, 18; v. 4.\n\n  Lygdamis, the father of Artemisia, iii. 11.\n\n  Lygdamis, the Syracusan, as big as Hercules, v. 8.\n\n  Lynceus, son of Aphareus, his keen eyesight, iv. 2.\n    Slain by Pollux, iv. 3.\n\n  Lynceus, the husband of Hypermnestra, ii. 19, 21, 25.\n    Succeeds Danaus, ii. 16.\n\n  Lyre, invented by Hermes, v. 14; viii. 17.\n    First used by Amphion, ix. 5.\n\n  Lysander, iii. 5, 6, 8, 11, 17, 18; ix. 32; x. 9.\n\n  Lysippus, a Sicyonian statuary, i. 43; ii. 9, 20; vi. 1, 2, 4, 5, 14,\n        17; ix. 27, 30.\n\n  Lysis, the early schoolmaster of Epaminondas, ix. 13.\n\n\n  Macaria, i. 32.\n\n  Mach\u00e6rion, viii. 11.\n\n  Machaon, son of \u00c6sculapius, ii. 11, 23, 26, 38; iii. 26; iv. 3.\n\n  Machinery, or mechanism,\n    at Olympia, vi. 20.\n    At Jerusalem, viii. 16.\n\n  M\u00e6ander, river in Asia Minor, famous for its windings, v. 14; vii. 2;\n        viii. 7, 24, 31; x. 32.\n\n  Magic, v. 27.\n\n  Maneros, the Egyptian Linus, ix. 29.\n\n  Mantinea, ii. 8; viii. 3, 8, 12.\n\n  Manto, daughter of Tiresias, vii. 3; ix. 10, 33.\n\n  Marathon, i. 15, 32; iv. 25; x. 20.\n\n  Mardonius, son of Gobryas, i. 1, 27; iii. 4; vii. 25; ix. 1, 2, 23.\n    Panic of his men, i. 40; ix. 25.\n\n  Marpessa, the Widow, viii. 47, 48.\n\n  Marsyas, i. 24; ii. 7; viii. 9; x. 30.\n\n  Martiora, ix. 21.\n\n  Mausoleums, viii. 16.\n\n  Mausolus, viii. 16.\n\n  Medea, ii. 3, 12; viii. 11.\n\n  Medusa, the Gorgon, i. 21; ii. 20, 21; v. 10, 12, 18; viii. 47; ix.\n        34.\n\n  Megalopolis, ii. 9, 27; iv. 29; vi. 12; viii. 27, 30, 33; ix. 14.\n    Its theatre, ii. 27.\n\n  Megara, i. 39, 40, 41, 42, 43, 44; vii. 15.\n\n  Megaris, i. 39, 44.\n\n  Meleager, ii. 7; iv. 2; x. 31.\n\n  Melicerta, i. 44; ii. 1; ix. 34.\n\n  Memnon, his statue, i. 42.\n\n  Memnonides, birds so called, x. 31.\n\n  Memphis, i. 18.\n\n  Menander, i. 2, 21.\n\n  Menelaus, the son of Atreus and husband of Helen, iii. 1, 14, 19; v.\n        18; x. 25, 26.\n\n  Menestratus, ix. 26.\n\n  Miletus, vii. 2, 24; viii. 24, 49; x. 33.\n\n  Milo, of Croton, his wonderful strength, vi. 14.\n\n  Miltiades, son of Cimon, i. 32; ii. 29; vi. 19; vii. 15; viii. 52.\n\n  Minos, i. 17, 27; ii. 30, 34; iii. 2; vii. 2, 4; viii. 53.\n\n  Minotaur, i. 27; iii. 18.\n\n  Minyad, the poem so called, iv. 33; ix. 5; x. 28, 31.\n\n  Mirrors, remarkable ones, vii. 21; viii. 37.\n\n  Mithridates, king of Pontus, i. 20; iii. 23; ix. 7.\n\n  Money, its substitute in old times, iii. 12.\n\n  Moon enamoured of Endymion, v. 1.\n    Full moon and the Laced\u00e6monians, i. 28.\n\n  Mullets, love mud, iv. 34.\n\n  Mummius, ii. 1, 2; vii. 15, 16.\n    His gifts at Olympia, v. 10, 24.\n\n  Mus\u00e6us, i. 14, 22, 25; iv. 1; x. 5, 7, 9, 12.\n\n  Muses, the, ix. 29.\n\n  Mycen\u00e6, ii. 15, 16; v. 23; vii. 25; viii. 27, 33; ix. 34.\n\n  Myrtilus, the son of Hermes, ii. 18; v. 1, 10; vi. 20; viii. 14.\n    Myrtle, sacred to Aphrodite, vi. 24.\n\n  Myrtoan sea, why so called, viii. 14.\n\n  Myus, its mosquitoes, vii. 2.\n\n\n  Nabis, tyrant at Sparta, iv. 29; vii. 8; viii. 50.\n\n  Naked, its meaning among the ancients. See Note, x. 27.\n\n  Names, confusion in same names general, viii. 15.\n    Different method of giving names among Greeks and Romans, vii. 7.\n\n  Narcissus, ix. 31, 41.\n\n  Naupactian poems, ii. 3; iv. 2; x. 38.\n\n  Naupactus, iv. 24, 26; vi. 16; ix. 25, 31; x. 38.\n\n  Nausicaa, daughter of Alcinous, i. 22; v. 19.\n\n  Neda, river, iv. 20, 36; v. 6; viii. 38, 41.\n\n  Neleus, iv. 2, 36; v. 8; x. 29, 31.\n    His posterity, ii. 18; iv. 3.\n\n  Nemean games, ii. 15, 24; vi. 16; viii. 48; x. 25.\n\n  Nemesis, i. 33; vii. 5, 20; ix. 35.\n\n  Neoptolemus, son of Achilles, the Retribution of, iv. 17.\n    (As to Neoptolemus generally, see _Pyrrhus_.)\n\n  Nereids, ii. 1; iii. 26; v. 19.\n\n  Nereus, iii. 21.\n\n  Nero, the Roman Emperor, ii. 17, 37; v. 12, 25, 26; vii. 17; ix. 27;\n        x. 7.\n\n  Nessus, iii. 18; x. 38.\n\n  Nestor, iii. 26; iv. 3, 31, 36.\n\n  Nicias, the Athenian General, i. 29.\n\n  Nicias, animal painter, i. 29; iii. 19; iv. 31; vii. 22.\n\n  Nicopolis, founded by Augustus, v. 23; vii. 18; x. 8, 38.\n\n  Nicostratus, v. 21.\n\n  Night, v. 18; vii. 5.\n\n  Night-attack, ingenious, x. 1.\n\n  Nightingales at Orpheus\u2019 tomb, ix. 30.\n\n  Nile, famous river of Egypt, i. 33; ii. 5; iv. 34; v. 7, 14; viii.\n        24; x. 32.\n\n  Nineveh, viii. 33.\n\n  Niobe, i. 21; ii. 21; v. 11, 16; viii. 2.\n\n  Nisus, i. 19, 39; ii. 34.\n\n  North wind, viii. 27. (_Boreas._)\n\n  Nymphs, iii. 10; iv. 27; ix. 24; x. 31.\n\n  Nymphon, ii. 11.\n\n\n  Oceanus, i. 33.\n\n  Ocnus, x. 29.\n    See Note.\n\n  Octavia, her temple at Corinth, ii 3.\n\n  Odeum at Athens, i. 8, 14; vii. 20.\n\n  Odysseus, (the Latin _Ulysses_,) i. 22, 35; iii. 12, 20; iv. 12; v.\n        25; vi. 6; viii. 3, 14, 44; x. 8, 26, 28, 29, 31.\n\n  \u0152dipodia, ix. 5.\n\n  \u0152dipus, i. 28, 30; ix. 2, 5, 26; x. 5.\n\n  \u0152nobius, i. 23.\n\n  \u0152nomaus, v. 1, 10, 14, 17, 20, 22; vi. 18, 20, 21; viii. 14, 20.\n\n  \u0152notria, viii. 3.\n\n  \u0152ta, Mount, iii. 4; vii. 15; x. 22.\n\n  Olen, i. 18; ii. 13; v. 7; viii. 21; ix. 27; x. 5.\n\n  Oligarchies, established by Mummius, vii. 16, Note.\n\n  Olympias, daughter of Neoptolemus, mother of Alexander the Great, i.\n        11, 25; iv. 14; viii 7; ix. 7.\n\n  Olympus, Mount, in Thessaly, vi. 5.\n\n  Olynthus, iii. 5.\n\n  Onatas, \u00c6Eginetan statuary, v. 25, 27; vi. 12; viii. 42; x. 13.\n\n  Onga, ix. 12.\n\n  Onomacritus, i 22; viii. 31, 37; ix. 35.\n\n  Ophioneus, the seer, iv. 10, 12, 13.\n\n  Ophitea, legend about, x. 33.\n\n  Opportunity, the youngest son of Zeus, v. 14.\n\n  Oracles, ambiguous, viii. 11.\n    (Compare case of \u2018Jerusalem\u2019 in Shakspere, 2 Henry IV., Act iv.,\n        Scene iv., 233-241.)\n\n  Orestes, son of Agamemnon, i. 28; ii. 18, 31; iii. 1, 16, 22; vii.\n        25; viii. 5, 34.\n\n  Orithyia, i. 19; v. 19.\n\n  Orontes, a river in Syria, vi. 2; viii. 20, 29, 33; x. 20.\n\n  Orpheus, i. 14, 37; ii. 30; iii. 13, 14, 20; v. 26; vi. 20; ix. 17,\n        27, 30.\n\n  Osiris, x. 32.\n\n  Osogo, viii. 10.\n\n  Ostrich, ix. 31.\n\n  Otilius, vii. 7; x. 36.\n\n  Otus and Ephialtes, ix. 29.\n\n  Ox-killer, i. 24, 28.\n\n  Oxen given in barter, iii. 12.\n\n  Oxyartes, father of Roxana, i. 6.\n\n  Oxylus, curious tale about, v. 3.\n\n  Ozolian, x. 38.\n\n\n  Pal\u00e6mon, i. 44; ii. 2; viii. 48.\n\n  Palamedes, ii. 20; x. 31.\n\n  Palladium, i. 28; ii. 23.\n\n  Pamphus, i. 38, 39; vii. 21; viii. 35, 37; ix. 27, 29, 31, 35.\n\n  Pan, i. 28; viii. 26, 31, 36, 38, 54.\n\n  Panic fear, x. 23.\n\n  Parian stone, i. 14, 33, 43; v. 11, 12; viii. 25.\n\n  Paris, iii. 22; v. 19; x. 31.\n\n  Parnassus, Mount, x. 4, 5, 6, 8, 32, 33.\n\n  Parrots come from India, ii. 28.\n    (Did Pausanias remember Ovid\u2019s \u201cPsittacus Eois imitatrix ales ab\n        Indis.\u201d Amor. ii. 6. 1.)\n\n  Parthenon at Athens, i. 24; viii. 41.\n\n  Patroclus, the friend of Achilles, iii. 24; iv. 28; x. 13, 26, 30.\n\n  Patroclus, Egyptian Admiral, i. 1; iii. 6.\n\n  Pausanias, son of Cleombrotus, i. 13; iii. 17; viii. 52.\n\n  Pausanias, a Macedonian, murderer of Harpalus, ii. 33.\n\n  Peacock sacred to Hera, ii. 17.\n\n  Peace with Wealth, i. 8; ix. 16.\n\n  Pegasus, ii. 4, 31; ix. 31.\n\n  Pelagos, viii. 11.\n    See Oracles, ambiguous.\n\n  Peleus, father of Achilles, i. 37; ii. 29; iii. 18; v. 18; viii. 45;\n        x. 30.\n\n  Pelias, iv. 2; v. 8, 17; viii. 11; x. 30.\n\n  Pelion, Mount, x. 19.\n\n  Peloponnesian War, iii. 7; iv. 6; viii. 41, 52.\n\n  Pelops, ii. 18, 22, 26; v. 1, 8, 10, 13, 17; vi. 20, 21, 24; viii.\n        14; ix. 40.\n\n  Pencala, river in Phrygia, viii. 4; x. 32.\n\n  Penelope, wife of Odysseus, iii. 12, 13, 20; viii. 12.\n\n  Pentelicus, a mountain in Attica, famous for its stone quarries, i.\n        19, 32.\n\n  Penthesilea, v. 11; x. 31.\n\n  Pentheus, i. 20; ii. 2; ix. 2, 5.\n\n  Periander, son of Cypselus, one of the Seven Wise Men, i. 23; x. 24.\n\n  Pericles, i. 25, 28, 29; viii. 41.\n\n  Perjury punished, ii. 2, 18; iv. 22; v. 24.\n\n  Pero, the matchless daughter of Neleus, x. 31.\n\n  Perseus, son of Danae, and grandson of Acrisius, i. 22; ii. 15, 16,\n        20, 21, 22, 27; iii. 17; iv. 35; v. 18.\n\n  Persians, i. 18, 32, 33; iii. 9; ix. 32.\n    Their shields called _Gerrha_, viii. 50; x. 19.\n\n  Petroma, viii. 15.\n\n  Ph\u00e6acians, iii. 18; viii. 29.\n\n  Ph\u00e6dra, the wife of Theseus, enamoured of her stepson Hippolytus, i.\n        22; ii. 32; ix. 16; x. 29.\n\n  Phaennis, a prophetess, x. 15, 20.\n\n  Phaethon, i. 3.\n\n  Phalanthus, x. 10, 13.\n\n  Phalerum, i. 1, 28.\n\n  Phemonoe, first priestess of Apollo at Delphi, x. 5, 6, 12.\n\n  Phidias, famous Athenian statuary, i. 3, 4, 24, 28, 33, 40; v. 10,\n        11; vi. 4, 25, 26; vii. 27; ix. 4, 10; x. 10.\n    His descendants, v. 14.\n\n  Philammon, father of Thamyris, iv. 33; x. 7.\n\n  Philip, oracle about the two Philips, vii. 8.\n\n  Philip, the son of Amyntas, i. 6, 25; ii. 20; iii. 7, 24; iv. 28; v.\n        4; vii. 7, 10, 11; viii. 7, 27; ix. 1, 37; x. 2, 3, 36.\n\n  Philip, the son of Demetrius, i. 36; ii. 9; vi. 16; vii. 7, 8; viii.\n        8, 50; x. 33, 34.\n\n  Philoctetes, v. 13; viii. 8, 33; x. 27.\n\n  Philomela, i. 5, 14, 41; x. 4.\n\n  Philomelus, x. 2, 8, 33.\n\n  Philop\u0153men, son of Craugis, iv. 29; vii. 9; viii. 27, 49, 51, 52.\n\n  Phocian Resolution, x. 1.\n\n  Phocian War, iv. 28; ix. 6; x. 3.\n\n  Ph\u0153be, see Hilaira.\n\n  Ph\u0153nix, x. 26.\n\n  Phormio, son of Asopichus, i. 23, 29; x. 11.\n\n  Phormio, the fisherman of Erythr\u00e6, vii. 5.\n\n  Phormio inhospitable to Castor and Pollux, iii. 16.\n\n  Phoroneus, ii. 15, 19, 20, 21.\n\n  Phrixus, son of Athainas, i. 24; ix. 34, 38.\n\n  Phrontis, the pilot of Menelaus, x. 25.\n\n  Phryne, beloved by Praxiteles, i. 20; ix. 27; x. 15.\n\n  Phrynichus, play of, x. 31.\n\n  Phytalus, i. 37.\n\n  Pillars, viii. 45.\n\n  Pindar, i. 8; ix. 22, 23, 25; x. 24.\n    Quoted or alluded to, i. 2, 41; iii. 25; iv. 2, 30; v. 14, 22; vi.\n        2; vii. 2, 26; ix. 22; x. 5, 16, 22.\n\n  Pir\u00e6us, i. 1.\n\n  Pirithous, son of Zeus, and friend of Theseus, i. 17, 30; v. 10;\n        viii. 45; x. 29.\n\n  Pisander of Camirus, ii. 37; viii. 22.\n\n  Pisistratus, tyrant of Athens, i. 3, 23; ix. 6.\n    Collects Homer\u2019s Poems, vii. 26.\n\n  Pittacus of Mitylene, one of the Seven Wise Men, x. 24.\n\n  Plane-trees, wonderful, vii. 22, with Note.\n\n  Platanistas at Sparta, iii. 11, 14.\n\n  Plat\u00e6a, battle at, v. 23; vi. 3; ix. 2; x. 15.\n\n  Plato, the famous, i. 30; iv. 32.\n    Quoted, vii. 17.\n    Cited, x. 24.\n\n  Pluto, i. 38; ii. 36; ix. 23.\n\n  Poets, at kings\u2019 courts, i. 3.\n    Statues of, ix. 30.\n\n  Pollux, see Dioscuri.\n\n  Polybius, viii. 9, 30, 37, 44, 48.\n\n  Polycletus, Argive statuary, ii. 17, 20, 22, 24, 27; vi. 2, 4, 7, 9,\n        13; viii. 31.\n\n  Polycrates, i. 2; viii. 14.\n\n  Polydamas, vi. 5.\n\n  Polydectes, i. 22.\n\n  Polygnotus, famous Thasian painter, i. 18, 22; ix. 4; x. 25, 26, 27,\n        28, 29, 30, 31.\n\n  Polynices, son of \u0152dipus, ii. 19, 20, 25; iv. 8; ix. 5; x. 10.\n\n  Polyxena, i. 22; x. 25.\n\n  Pomegranate, ii. 17; vi. 14; viii. 37; ix. 25.\n\n  Poplar, ii. 10; v. 13, 14.\n\n  Poseidon, (the Latin _Neptune_,) i. 24, 27, 30; ii. 1, 4, 22, 30; iv.\n        42; vi. 25; viii. 10, 25, 42.\n\n  Praxias, x. 19.\n\n  Praxiteles, the famous, lover of Phryne, i. 2, 20, 23, 40, 43, 44;\n        ii. 21; v. 17; vi. 26; ix. 1, 2, 11, 27, 39; x. 15, 37.\n\n  Priam, ii. 24; iv. 17; x. 25, 27.\n\n  Priapus, ix. 31.\n\n  Processions, i. 2, 29; ii. 35; vii. 18; x. 18.\n\n  Procne, i. 24, 41.\n\n  Procrustes, i. 38.\n\n  Pr\u0153tus, ii. 7, 12, 16, 25; viii. 18; x. 10.\n\n  Prometheus, ii. 14, 19; v. 10; x. 4.\n\n  Promontory called _Ass\u2019 jawbone_, iii. 22, 23.\n\n  Prophetical men and women, x. 12, with Note.\n\n  Proserpine, i. 38; ii. 36; iv. 30; viii. 31, 42, 53; ix. 23, 31.\n\n  Proteus, iii. 18; viii. 53.\n\n  Proverbs, see ii. 9; iv. 17; vi. 3, 10; vii. 12; ix. 9, 30, 37; x. 1,\n        14, 17, 29.\n\n  Providence, v. 25.\n\n  Prusias, viii. 11.\n\n  Psamathe, i. 43; ii. 19.\n\n  Psyttalea, island of, i. 36; iv. 36.\n\n  Ptolemies proud of calling themselves Macedonians, x. 7, cf. vi. 3.\n    Much about the various Ptolemies in, i. 6, 7, 8, 9.\n\n  Purple, iii. 21; v. 12.\n\n  Puteoli, iv. 35; viii. 7.\n\n  Pylades, i. 22; ii. 16, 29; iii. 1.\n\n  Pyl\u00e6, that is Thermopyl\u00e6, ix. 15.\n\n  Pylos, iv. 2, 3, 31, 36.\n\n  Pyramids, ix. 36.\n\n  Pyrrhus (Neoptolemus), the son of Achilles, i. 4, 11, 13; ii. 23;\n        iii. 20, 25, 26; iv. 17; x. 7, 23, 24, 25, 26.\n\n  Pyrrhus, King of Epirus, i. 6, 9, 10, 11; iv. 29, 35.\n\n  Pythionice, i. 37.\n\n  Pytho, v. 3; x. 6.\n\n\n  Quoits, ii. 16; v. 3; vi. 14.\n\n\n  Return from Ilium, Poem so called, x. 28, 29, 30.\n\n  Rhea, viii. 8, 36; ix. 2, 41.\n\n  Rhegium, iv. 23, 26; v. 25.\n\n  Rhianus, iv. 1, 6, 15, 17.\n\n  Rhinoceros, v. 12; ix. 21.\n    Called also Ethiopian bull.\n\n  Rh\u0153cus of Samos, viii. 14; ix. 41; x. 38.\n\n  Rose, sacred to Aphrodite, vi. 24.\n\n  Roxana, wife of Alexander the Great, i. 6; ix. 7.\n\n\n  Sacadas, ii. 22; iv. 27; vi. 14; ix. 30; x. 7.\n\n  Sacrifices, remarkable, vii. 18; viii. 29, 37.\n\n  Sails, an invention of D\u00e6dalus, ix. 11.\n\n  Salamis, i. 35, 36, 40.\n\n  Samos, vii. 2, 4, 10.\n\n  Sanctuaries, not to be approached by the profane, viii. 5; x. 32,\n        (Procul o, procul este, profani!)\n\n  Sappho, the Lesbian Poetess, i. 25, 29; viii. 18; ix. 27, 29.\n\n  Sardinia, x. 17.\n\n  Sardis, iii. 9; iv. 24.\n\n  Sardonic laughter, x. 17.\n\n  Saturnus. See Cronos.\n\n  Satyrs, i. 23.\n    Satyr of Praxiteles, i. 20.\n\n  Scamander, v. 25.\n\n  Scedasus and his two daughters, ix. 13.\n\n  Scimetar of Cambyses, i. 28.\n\n  Scipio, viii. 30.\n\n  Sciron, killed by Theseus, i. 3, 44.\n\n  Scopas, i. 43; ii. 10, 22; vi. 25; viii. 28, 45, 47; ix. 10, 17.\n\n  Scorpion with wings, ix. 21.\n\n  Scylla, daughter of Nisus, legend about, ii. 34.\n\n  Scyllis of Scione, famous diver, x. 19.\n\n  Scythians, travel in waggons, viii. 43.\n    (Compare Horace, Odes, Book iii. Ode 24. 9-11. \u201cCampestres\n        melius Scythae, Quorum plaustra vagas rite trahunt domos,\n        Vivunt.\u201d)\n\n  Sea, Red, i. 33.\n    Dead, v. 7.\n\n  Seasons, v. 11, 17; ix. 35.\n\n  Seleucia, on the Orontes, i. 16; viii. 33.\n\n  Seleucus, son of Antiochus, i. 6, 16.\n\n  Semele, daughter of Cadmus, mother of Dionysus by Zeus, ii. 31, 37;\n        iii. 24; ix. 5.\n\n  Serapis, i. 18; ii. 4, 34; iii. 14, 22, 25; iv. 32; vii. 21; ix. 24.\n\n  Ser, and the Seres, vi. 26.\n\n  Seriphus, i. 22.\n\n  Serpents, remarkable ones, viii. 4, 16.\n    None in Sardinia, x. 17.\n\n  Sheep, accompanying Spartan kings to war, ix. 13.\n\n  Shields, Used by the Celts in fording rivers, x. 20.\n\n  Ship at Delos, i. 29.\n\n  Sibyl, ii. 7; vii. 8; x. 9.\n\n  Sibyls, various, x. 12.\n\n  Sicily, a small hill near Athens, viii. 11.\n\n  Sight suddenly lost and recovered, iv. 10, 12; x. 38.\n\n  Silenus, i. 4, 23; ii. 22; iii. 25.\n    Sileni mortal, vi. 24.\n\n  Simonides, i. 2; iii. 8; vi. 9; ix. 2; x. 27.\n\n  Sinis, i. 37; ii. 1. (Pityocamptes.)\n\n  Sirens, ix. 34; x. 6.\n\n  Sisters, love of by brothers, i. 7; iv. 2; ix. 31.\n\n  Sisyphus, son of \u00c6olus, ii. 1, 3, 5; x. 31.\n\n  Sleep the god most friendly to the Muses, ii. 31.\n\n  Smyrna, v. 8; vii. 5.\n\n  Snake, story about, x. 33.\n\n  Socrates, i. 22, 30; ix. 35.\n\n  Solon, i. 16, 18; x. 24.\n\n  Sophocles, i. 21, 28.\n\n  Sosigenes, viii. 31.\n\n  Sosipolis, vi. 20, 25.\n\n  Sparta, iii. 11, 12, 13, 14, 15, 16, 17, 18.\n\n  Sparti, viii. 11; ix. 5. Note. ix. 10.\n\n  Speech, ill-advised, iii. 7, 8.\n\n  Sperchius, river, x. 20, 21, 22, 23.\n\n  Sphacteria, i. 13, 15; iii. 5; iv. 36; v. 26; vi. 22.\n\n  Sphinx, the, ix. 26.\n\n  Spiders, ix. 6.\n\n  Stade. See Note, i. 1.\n\n  Stesichorus, iii. 19.\n\n  Stratagems of Homer, iv. 28.\n\n  Strongyle, a volcanic island, x. 11.\n\n  Stymphelides, birds so called, viii. 22.\n\n  Styx, river, viii. 17, 18.\n\n  Submission to an enemy, technical term for, Note on x. 20.\n    See also iii. 12.\n\n  Sulla, i. 20; ix. 7, 33; x. 20.\n\n  Sun-shade used by ladies, vii. 22.\n\n  Sunium, i. 1, 28.\n\n  Suppliants not to be injured with impunity, vii. 24, 25.\n    See also iii. 4; iv. 24.\n\n  Sus, river, ix. 30.\n\n  Susa, i. 42; iii. 9, 16; iv. 31; vi. 5.\n\n  Swallows, idiosyncrasy of at Daulis, x. 4.\n\n  Swan-eagles, viii. 17.\n\n\n  T\u00e6narum, promontory of, iii. 14, 25; iv. 24.\n\n  Tantalus, ii. 22; v. 13; x. 30, 31.\n\n  Taraxippus, vi. 20.\n\n  Tarentum, iii. 12; x. 10, 13.\n\n  Tarsus, viii. 28.\n\n  Telamon, son of \u00c6acus, i. 35, 42; ii. 29; viii. 45.\n\n  Telesilla, ii. 20, 28, 35.\n\n  Tellias of Elis, x. 1, 13.\n\n  Tenedos, x. 14.\n    Tenedian axe, x. 14.\n\n  Tereus, i. 5, 41; ix. 16; x. 4.\n\n  Teucer, son of Telamon, i. 28; viii. 15.\n\n  Thamyris, iv. 33; ix. 5, 30; x. 7, 30.\n\n  Thebes, ii. 6; iv. 27; vii. 15, 17; viii. 33; ix. 3, 5, 6, 7, 8.\n\n  Themis, v. 17; viii. 25; x. 5.\n\n  Themisto, reputed by some mother of Homer, x. 24.\n\n  Themistocles, i. 1, 36; viii. 50, 52; x. 14.\n\n  Theoclus, Messenian seer, iv. 16, 20, 21.\n\n  Theodorus of Samos, iii. 12; viii. 14; ix. 41; x. 38.\n    His seal carved out of an emerald for Polycrates, viii. 14.\n\n  Thermopyl\u00e6, vii. 15; ix. 32; x. 20, 21.\n\n  Thersites, x. 31.\n\n  Theseus, i. 1, 2, 3, 17, 19, 22, 27, 37, 39, 41, 44; ii. 1, 22, 30,\n        32; iii. 18, 24; v. 10, 11; vii. 17; viii. 45, 48; ix. 31, 40;\n        x. 29.\n\n  Thetis, mother of Achilles, v. 18, 22.\n\n  Thucydides, the famous Historian, i. 23; vi. 19.\n    Possibly alluded to, i. 8.\n\n  Thyestes, ii. 18.\n\n  Thyiades, x. 4, 19, 32.\n\n  Thyrsus of Dionysus, iv. 36; viii. 31.\n\n  Tiger, ix. 21.\n\n  Timagoras, tragic story of, i. 30.\n\n  Timon of Athens, the famous Misanthrope, i. 30.\n\n  Timotheus, the Milesian harper and poet, iii. 12; viii. 50.\n\n  Tiphys, the pilot of the Argo, ix. 32.\n\n  Tiresias, vii. 3; ix. 18, 32, 33.\n\n  Tiryns, ii. 16, 17, 25; v. 23; vii. 25; viii. 2, 33, 46; ix. 36.\n\n  Tisias, vi. 17.\n\n  Tissaphernes, iii. 9.\n\n  Titans, the, vii. 18; viii. 37.\n\n  Tityus, iii. 18; x. 4, 11, 29.\n\n  Tomb of Helen, a Jewess, at Jerusalem, viii. 16.\n\n  Tortoises, i. 44; viii. 23.\n    Lyres made out of them, ii. 19; viii. 17, 54.\n\n  Townships of Attica, i. 31, 32, 33.\n\n  Traitors, various ones that troubled Greece, vii. 10.\n\n  Trajan, the Emperor, iv. 35; v. 12.\n\n  Treasuries, ix. 36, 37, 38; x. 11.\n\n  Trench, the Great, iv. 6, 17, 20, 22.\n\n  Tripods, v. 17; vii. 4.\n\n  Triptolemus, i. 14, 38; ii. 14; vii. 18; viii. 4.\n\n  Tritons, viii. 2; ix. 20, 21.\n\n  Tr\u0153zen, ii. 30, 31, 32, 33, 34.\n\n  Trophies, unwisdom of erecting, ix. 40.\n\n  Trophonius, iv. 16, 32; viii. 10; ix. 11, 37, 39, 40; x. 5.\n\n  Tros, father of Ganymede, v. 24.\n\n  Troy, why it fell, x. 33.\n    (Compare Horace, Odes, iii. 3. 18-21. \u201cIlion, Ilion Fatalis\n        incestusque judex Et mulier peregrina vertit In pulverem.\u201d)\n\n  Tyndareus, ii. 18; iii. 1, 15, 17, 18, 21.\n\n  Tyrants, the Thirty, i. 29.\n\n  Tyrt\u00e6us, iv. 6, 8, 13, 14, 15, 16.\n\n\n  Ulysses. See Odysseus.\n\n  Umpires at Olympia, v. 9.\n\n  Unknown gods, i. 1; v. 14.\n    (Compare Acts: xvii. 23.)\n\n\n  Venus. See Aphrodite.\n\n  Vermilion, viii. 39.\n\n  Vespasian, the Roman Emperor, vii. 17.\n\n  Vesta, i. 18; ii. 35; v. 14.\n\n  Vinegar, its effect on Pearls, viii. 18.\n\n  Voice, found through terror, x. 15.\n\n  Volcanic islands, x. 11.\n\n  Vulcan. See Heph\u00e6stus.\n\n\n  Water, various kinds of, iv. 35.\n\n  To whitewash two walls, Proverb, vi. 3. See Note.\n\n  Wine elevating, iii. 19.\n    (\u201cVinum l\u00e6tificat cor hominis.\u201d Ps. ciii. 15.)\n\n  Wise Men, the Seven, i. 23; x. 24.\n    Their famous sayings, especially _Know thyself_, and _Not too much\n        of anything_, x. 24.\n\n  Wolves, men turned into, vi. 8; viii. 2.\n    Many in the neighbourhood of Croton, vi. 14.\n    None in Sardinia, x. 17.\n\n  Word for the day given to soldiers, ix. 27.\n\n  Wordsworth on Daphne.\n    See Note, x. 7.\n\n  World, centre of, x. 16.\n\n  Worshipping the deity with other people\u2019s incense, Proverb, ix. 30.\n\n\n  Xanthippus, father of Pericles, i. 25; iii. 7; viii. 52.\n\n  Xenocrates, iv. 32; ix. 13.\n\n  Xenophon, i. 3; v. 6; ix. 15.\n\n  Xerxes, i. 8; iii. 4; vi. 5; viii. 42, 46; x. 7, 35.\n\n\n  Young, Dr., On Commentators, Preface, p. vi.\n\n\n  Zancle, iv. 23.\n\n  Zethus, ii. 6; ix. 5, 8, 17.\n\n  Zeus, (the Latin _Jupiter_,) the chief of the gods, viii. 36.\n    Assumed the appearance of Amphitryon, v. 18.\n    Traditions about his early years, iv. 33; v. 7; viii. 8, 28, 36, 38.\n    His two jars, viii. 24.\n    Represented with three eyes, why, ii. 24.\n\n\n\n\nTranscriber\u2019s Notes\n\n\nA number of typographical errors were corrected silently.\n\nCover image is in the public domain.\n\nIndex was added to table of contents.\n\nIndex for Calydonian boar to vol 9 chapter 45 deleted as no such chapter\nexists.\n\nErrata was incorporated into text.","title":"Pausanias' description of Greece, Volume II.","tradition":"myth-cosmogony","translated_text":null,"word_count":119361}