diff options
Diffstat (limited to 'old/68680-0.txt')
| -rw-r--r-- | old/68680-0.txt | 13578 |
1 files changed, 0 insertions, 13578 deletions
diff --git a/old/68680-0.txt b/old/68680-0.txt deleted file mode 100644 index aa957a7..0000000 --- a/old/68680-0.txt +++ /dev/null @@ -1,13578 +0,0 @@ -The Project Gutenberg eBook of Pausanias' Description of Greece, -Volume II., by Pausânias - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: Pausanias' Description of Greece, Volume II. - -Author: Pausânias - -Translator: Arthur Richard Shilleto - -Release Date: August 4, 2022 [eBook #68680] - -Language: English - -Produced by: Turgut Dincer, SF2001, and the Online Distributed - Proofreading Team at https://www.pgdp.net (This book was - produced from images made available by the HathiTrust - Digital Library.) - -*** START OF THE PROJECT GUTENBERG EBOOK PAUSANIAS' DESCRIPTION OF -GREECE, VOLUME II. *** - - - - - -_BOHN’S CLASSICAL LIBRARY._ - -PAUSANIAS’ DESCRIPTION OF GREECE. - - - - -PAUSANIAS’ - -DESCRIPTION OF GREECE, - -TRANSLATED INTO ENGLISH - -WITH NOTES AND INDEX - -BY ARTHUR RICHARD SHILLETO, M.A., - -_Sometime Scholar of Trinity College, Cambridge_. - - -VOLUME II. - - -“Pausanias est un homme qui ne manque ni de bon sens ni de -bonne foi, mais qui croit ou au moins voudrait croire à ses dieux.” ---Champagny. - - - LONDON: GEORGE BELL AND SONS, - YORK STREET, COVENT GARDEN. - 1886. - - -CHISWICK PRESS:--C. WHITTINGHAM AND CO., TOOKS COURT, CHANCERY LANE. - - - - -CONTENTS. - - - PAGE - Book VII. Achaia 1 - VIII. Arcadia 61 - IX. Bœotia 151 - X. Phocis 219 - Index 299 - - - - -ERRATA. - - - Volume I. Page 8, line 37, for “Atte” read “Attes.” As vii. 17, 20. - (Catullus’ _Attis_.) - Page 150, line 22, for “Auxesias” read “Auxesia.” - As ii. 32. - Page 165, lines 12, 17, 24, for “Philhammon” - read “Philammon.” - Page 191, line 4, for “Tamagra” read “Tanagra.” - Page 215, line 35, for “Ye now enter” read “Enter ye now.” - Page 227, line 5, for “the Little Iliad” - read “_The Little Iliad_.” - Page 289, line 18, for “the Babylonians” read “Babylon.” - - Volume II. Page 61, last line, for “earth” read “Earth.” - Page 95, line 9, for “Camira” read “Camirus.” - Page 169, line 1, for “and” read “for.” - ---- ---- line 2, for “other kinds of flutes” - read “other flutes.” - Page 201, line 9, for “Lacenian” read “Laconian.” - Page 264, line 10, for “Chilon” read “Chilo.” As iii. 16. - Page 268, Note, for “I iad” read “Iliad.” - - - - -PAUSANIAS. - -BOOK VII.--ACHAIA. - - - - -CHAPTER I. - - -Now the country between Elis and Sicyonia which borders on the -Corinthian Gulf is called in our day Achaia from its inhabitants, but -in ancient times was called Ægialus and its inhabitants Ægialians, -according to the tradition of the Sicyonians from Ægialeus, who was -king of what is now Sicyonia, others say from the position of the -country which is mostly on the sea-shore.[1] After the death of Hellen -his sons chased their brother Xuthus out of Thessaly, accusing him of -having privately helped himself to their father’s money. And he fled to -Athens, and was thought worthy to marry the daughter of Erechtheus, and -he had by her two sons Achæus and Ion. After the death of Erechtheus he -was chosen to decide which of his sons should be king, and, because he -decided in favour of Cecrops the eldest, the other sons of Erechtheus -drove him out of the country: and he went to Ægialus and there lived -and died. And of his sons Achæus took an army from Ægialus and Athens -and returned to Thessaly, and took possession of the throne of his -ancestors, and Ion, while gathering together an army against the -Ægialians and their king Selinus, received messengers from Selinus -offering him his only child Helice in marriage, and adopting him as his -son and heir. And Ion was very well contented with this, and after the -death of Selinus reigned over the Ægialians, and built Helice which -he called after the name of his wife, and called the inhabitants -of Ægialus Ionians after him. This was not a change of name but an -addition, for they were called the Ionian Ægialians. And the old name -Ægialus long prevailed as the name of the country. And so Homer in his -catalogue of the forces of Agamemnon was pleased to call the country by -its old name, - - “Throughout Ægialus and spacious Helice.”[2] - -And at that period of the reign of Ion when the Eleusinians were at -war with the Athenians, and the Athenians invited Ion to be Commander -in Chief, death seized him in Attica, and he was buried at Potamos, -a village in Attica. And his descendants reigned after him till they -and their people were dispossessed by the Achæans, who in their turn -were driven out by the Dorians from Lacedæmon and Argos. The mutual -feuds between the Ionians and Achæans I shall relate when I have -first given the reason why, before the return of the Dorians, the -inhabitants of Lacedæmon and Argos only of all the Peloponnese were -called Achæans. Archander and Architeles, the sons of Achæus, came to -Argos from Phthiotis and became the sons in law of Danaus, Architeles -marrying Automate, and Archander Scæa. And that they were sojourners in -Argos is shewn very clearly by the name Metanastes (_stranger_) which -Archander gave his son. And it was when the sons of Achæus got powerful -in Argos and Lacedæmon that the name Achæan got attached to the whole -population. Their general name was Achæans, though the Argives were -privately called Danai. And now when they were expelled from Argos and -Lacedæmon by the Dorians, they and their king Tisamenus the son of -Orestes made the Ionians proposals to become their colonists without -war. But the Ionian Court was afraid that, if they and the Achæans were -one people, Tisamenus would be chosen as king over both nations for -his bravery and the lustre of his race. So the Ionians did not accept -the proposals of the Achæans but went to blows over it, and Tisamenus -fell in the battle, and the Achæans beat the Ionians, and besieged -them in Helice to which they had fled, but afterwards let them go upon -conditions. And the Achæans buried the body of Tisamenus at Helice, -but some time afterwards the Lacedæmonians, in accordance with an -oracle from Delphi, removed the remains to Sparta, and the tomb of -Tisamenus is now where the Lacedæmonians have their banquetings, at -the place called Phiditia. And when the Ionians migrated to Attica the -Athenians and their king, Melanthus the son of Andropompus, welcomed -them as settlers, in gratitude to Ion and his services to the Athenians -as Commander in Chief. But there is a tradition that the Athenians -suspected the Dorians, and feared that they would not keep their hands -off them, and received the Ionians therefore as settlers rather from -their formidable strength than from goodwill to them. - -[1] Ægialus (αἰγιαλός) is Greek for sea-shore. In this last -view compare the names _Pomerania_, _Glamorganshire_. - -[2] Iliad, ii. 575. - - - - -CHAPTER II. - - -And not many years afterwards Medon and Nileus, the eldest sons of -Codrus, quarrelled as to who should be king over the Athenians, and -Nileus said he would not submit to the rule of Medon, because Medon -was lame in one of his feet. But as they decided to submit the matter -to the oracle at Delphi, the Pythian Priestess assigned the kingdom to -Medon. So Nileus and the other sons of Codrus were sent on a colony, -and took with them whatever Athenians wished, and the Ionians formed -the largest part of the contingent. This was the third expedition -that had started from Greece under different kings and with different -peoples. The oldest expedition was that of Iolaus the Theban, the -nephew of Hercules, who led the Athenians and people of Thespiæ to -Sardinia. And, one generation before the Ionians sailed from Athens, -the Lacedæmonians and Minyæ who had been expelled by the Pelasgi -from Lemnos were led by Theras the Theban, the son of Autesion, to -the island henceforward called Theras after him, but formerly called -Calliste. And now thirdly the sons of Codrus were put at the head of -the Ionians, though they had no connection with them by race, being -as they were Messenians from Pylos as far as Codrus and Melanthus -were concerned, and Athenians only on their mother’s side. And the -following Greeks took part in this expedition of the Ionians, the -Thebans under Philotas, who was a descendant of Peneleus, and the -Minyæ from Orchomenus, who were kinsmen of the sons of Codrus. All the -Phocians also took part in it (except the people of Delphi), and the -Abantes from Eubœa. And to the Phocians the Athenians Philogenes and -Damon, the sons of Euctemon, gave ships to sail in, and themselves -led them to the colony. And when they had crossed over to Asia Minor, -different detachments went to different maritime towns, but Nileus and -his contingent to Miletus. The Milesians give the following account of -their early history. They say their country was for two generations -called Anactoria, during the reigns of Anax the Autochthon and Asterius -his son, and that, when Miletus put in there with an expedition of -Cretans, then the town and country changed its name to Miletus from -him. And Miletus and the force with him came from Crete fleeing from -Minos the son of Europa. And the Carians, who had settled earlier in -the neighbourhood of Miletus, admitted the Cretans to a joint share -with them. But now when the Ionians conquered the old inhabitants of -Miletus, they slew all the males except those that ran away from the -captured city, and married their wives and daughters. And the tomb of -Nileus is as you approach Didymi, not far from the gates on the left of -the road. And the temple and oracle of Apollo at Didymi are of earlier -date than the migration of the Ionians: as also is the worship of the -Ephesian Artemis. Not that Pindar in my opinion understood all about -the goddess, for he says that the Amazons who fought against Theseus -and Athens built the temple to her. Those women from Thermodon did -indeed sacrifice to the Ephesian Artemis, as having known her temple -of old, when they fled from Hercules and earlier still from Dionysus, -and sought refuge there: it was not however built by them, but by -Coresus, an Autochthon, and by Ephesus (who was they think the son of -the river Cayster, and gave his name to the city of Ephesus). And the -Leleges (who form part of Caria) and most of the Lydians inhabited the -district. And several people lived near the temple for the purpose of -supplication, and some women of the Amazonian race. And Androclus the -son of Codrus, who was appointed king of the Ionians that sailed to -Ephesus, drove the Leleges and Lydians who dwelt in the upper part of -the city out of the district; but of those who lived near the temple -no apprehensions were entertained, but they mutually gave and received -pledges with the Ionians without any hostilities. Androclus also took -Samos from the Samians, and for some time the Ephesians were masters of -Samos and the adjacent islands. And after the Samians returned to their -own possessions, Androclus assisted the people of Priene against the -Carians and, though the Greeks were victorious, fell in the battle. And -the Ephesians took up his corpse, and buried it in their own country -where the tomb is shewn to this day, on the way from the temple by the -Olympiæum to the Magnesian gates. The device on the tomb is a man in -full armour. - -And the Ionians, when they inhabited Myus and Priene, drove the Carians -out from those cities. Cyaretus the son of Codrus colonized Myus, and -Priene was colonized by Thebans and Ionians mixed under Philotas, the -descendant of Peneleus, and Æpytus the son of Nileus. So Priene, which -had been ravaged by Tabalus the Persian, and afterwards by Hiero one -of its own citizens, at last became an Ionian city. But the dwellers -in Myus left their town in consequence of the following circumstance. -In the neighbourhood of Myus is a small bay: this was converted into -a marsh by the Mæander filling up the mouth of the bay with mud. And -as the water became foul and no longer sea, mosquitoes in endless -quantities bred in the marsh, till they compelled the poor people of -Myus to leave the place. And they went to Miletus and carried off with -them everything they could take and the statues of the gods: and in my -time there was at Myus only a temple of Dionysus in white marble. A -similar disaster fell upon the Atarnitæ near Pergamum. - - - - -CHAPTER III. - - -The Colophonians also regard the temple and oracle of Apollo at Claros -as most ancient, for, while the Carians were still in possession of the -country, they say that the first Greeks who came there were Cretans, -a large force powerful both by land and sea under Rhacius, and the -Carians remained still in possession of most of the country. But when -the Argives and Thersander the son of Polynices took Thebes, several -captives, and among others Manto were taken to Apollo at Delphi, but -Tiresias died on the road not far from Haliartus.[3] And when the -god sent them to form a colony they crossed over into Asia Minor, -and when they got to Claros the Cretans attacked them and took them -before Rhacius. And he, understanding from Manto who they were and -their errand, married Manto and made her companions fellow-settlers -with him. And Mopsus, the son of Rhacius and Manto, drove out all -the Carians altogether. And the Ionians on mutual conditions became -fellow-citizens upon equal terms with the Colophonian Greeks. And the -kingdom over the Ionians was usurped by their leaders Damasichthon and -Promethus the sons of Codrus. And Promethus afterwards slew his brother -Damasichthon and fled to Naxos, and died there, and his body was taken -home and buried by the sons of Damasichthon: his tomb is at a place -called Polytichides. And how Colophon came to be dispeopled I have -previously described in my account about Lysimachus: its inhabitants -were the only colonists at Ephesus that fought against Lysimachus and -the Macedonians. And the tombs of those from Colophon and Smyrna that -fell in the battle are on the left of the road to Claros. - -Lebedus also was dispeopled by Lysimachus simply to add to the -population of Ephesus. It was a place in many respects favoured, and -especially for its very numerous and agreeable warm baths near the sea. -Originally it was inhabited by the Carians, till Andræmon, the son of -Codrus, and the Ionians drove them out. Andræmon’s tomb is on the left -of the road from Colophon, after you have crossed the river Calaon. - -And Teos was colonized by the Minyæ from Orchomenus, who came with -Athamas; he is said to have been a descendant of Athamas the son of -Æolus. Here too the Carians were mixed up with the Greeks. And the -Ionians were conducted to Teos by Apœcus, the great-great-grandson of -Melanthus, who did no harm to either the Orchomenians or Teians. And -not many years afterwards came men from Attica and Bœotia, the former -under Damasus and Naoclus the sons of Codrus, the latter under the -Bœotian Geres, and both these new-comers were hospitably received by -Apœcus and the people of Teos. - -The Erythræi also say that they came originally from Crete with -Erythrus (the son of Rhadamanthys) who was the founder of their city, -and when the Lycians Carians and Pamphylians occupied the city as well -as the Cretans, (the Lycians being kinsfolk of the Cretans, having -originally come from Crete when they fled from Sarpedon, and the -Carians having an ancient friendship with Minos, and the Pamphylians -also having Greek blood in their veins, for after the capture of Ilium -they wandered about with Calchas), when all those that I have mentioned -occupied Erythræ, Cleopus the son of Codrus gathered together from all -the towns in Ionia various people, whom he formed into a colony at -Erythræ. - -And the people of Clazomenæ and Phocæa had no cities before the Ionians -came to Asia Minor: but when the Ionians arrived a detachment of them, -not knowing their way about the country, sent for one Parphorus a -Colophonian as their guide, and having built a city under Mount Ida -left it not long after, and returned to Ionia and built Scyppius in -Colophonia. And migrating of their own accord from Colophonia, they -occupied the territory which they now hold, and built on the mainland -the town of Clazomenæ. But afterwards from fear of the Persians they -crossed over into the island opposite. But in process of time Alexander -the son of Philip was destined to convert Clazomenæ into a peninsula, -by connecting the island with the mainland by an embankment. Most of -the inhabitants of Clazomenæ were not Ionians, but were from Cleonæ -and Phlius, and had left those cities when the Dorians returned to the -Peloponnese. And the people of Phocæa were originally from the country -under Mount Parnassus which is still to our day called Phocis, and -crossed over into Asia Minor with the Athenians Philogenes and Damon. -And they took territory not by war but on an understanding with the -people of Cyme. And as the Ionians would not receive them into the -Pan-Ionic confederacy unless they received kings from the descendants -of Codrus, they accepted from Erythræ and Teos Deœtes and Periclus and -Abartus. - -[3] See Book ix. ch. 33. - - - - -CHAPTER IV. - - -And the cities of the Ionians in the islands were Samos near Mycale, -and Chios opposite Mimas. The Samian Asius, the son of Amphiptolemus, -has written in his poems that Phœnix had by Perimede (the daughter of -Œneus) Astypalæa and Europe, and that Poseidon had by Astypalæa a son -Ancæus, who was king over the Leleges, and married the daughter of the -river-god Mæander, her name was Samia, and their children were Perilaus -and Enudus and Samos and Alitherses and one daughter Parthenope, who -bare Lycomedes to Apollo. Such is the account of Asius in his poems. -Those who inhabited Samos at this time received the Ionian colonists -rather of necessity than goodwill. The Ionian leader was Procles the -son of Pityreus, an Epidaurian as also was a large number of his men, -they had been banished from Epidauria by Deiphontes and the Argives, -and Procles himself was a descendant of Ion the son of Xuthus. And -Androclus and the Ephesians marched against Leogorus the son of -Procles, who succeeded his father as king of Samos, and having defeated -him in battle drove the Samians out of the island, on the pretext that -they had joined the Carians in a plot against the Ionians. Of the -Samians that were thus driven out of Samos some took a colony to the -island near Thrace, which had been previously known as Dardania, but -was henceforth called Samothrace; others under Leogorus built a fort on -the mainland opposite at Anæa, and ten years afterwards crossed into -Samos, drove out the Ephesians and recovered the island. - -The temple of Hera in Samos was according to the tradition of some -built by the Argonauts, who brought the statue of the goddess from -Argos. But the Samians themselves think that the goddess was born -in their island on the banks of the river Imbrasus, and under the -willow-tree that still grows in the temple of Hera. That this temple -could not have been very ancient one naturally infers from the -statue, which is by the Æginetan Smilis, the son of Euclides, who was -a contemporary of Dædalus, but has not acquired equal renown. For -Dædalus, an Athenian of the royal stock called Metionidæ, was most -remarkable of all men for his art and misfortunes. For having killed -his sister’s son, and knowing the vengeance that awaited him in his -country, he became a voluntary exile and fled to Minos and Crete, and -made works of art for Minos and his daughters, as Homer has described -in the Iliad. But being condemned for treason against Minos, and thrown -into prison with his son, he escaped from Crete and went to Inycus, -a city of Sicily, to the court of Cocalus, and caused a war between -the Sicilians and Cretans, because Cocalus would not give him up at -the request of Minos. And so much beloved was he by the daughters of -Cocalus for his art, that these ladies entered into a plot against the -life of Minos out of favour to Dædalus. And it is plain that his fame -extended over all Sicily, and most of Italy. While Smilis, except among -the Samians and at Elea, had no fame whatever out of his own country; -but he went to Samos, and there he made the statue of Hera. - -About Chios Ion the Tragedian has recorded that Poseidon went to that -island when it was unoccupied, and had an intrigue there with a Nymph, -and when she was in labour some snow fell, and so Poseidon called the -boy Chios.[4] By another Nymph he had Agelus and Melas. And in process -of time Œnopion sailed to Chios from Crete with his sons Talus and -Euanthes and Melas and Salagus and Athamas. And during the reign of -Œnopion some Carians came to the island, and the Abantes from Eubœa. -And Œnopion and his sons were succeeded by Amphiclus, who came to Chios -from Histiæa in Eubœa in accordance with the oracle at Delphi. And -Hector the fourth in descent from Amphiclus, (for he too was king of -Chios), fought against the Abantes and Carians that were still in the -island, and slew some in various battles, and compelled others to leave -the island upon conditions of war. And after the Chians had finished -the war, then Hector bethought him that he and the Ionians ought to -jointly sacrifice to the welfare of the Pan-Ionic league. And Ion says -he received the present of a tripod from the community of the Ionians -for his prowess. But Ion has not told us how it was the Chians got -ranked as Ionians. - -[4] The Greek for snow is _chion_. Hence the paronomasia. - - - - -CHAPTER V. - - -And Smyrna, which was one of the 12 cities of the Æolians, on the site -of what they now call the old city, was taken from the Æolians by the -Ionians who came from Colophon, but some time afterwards the Ionians -admitted its inhabitants to the Pan-Ionic league. But Alexander the -son of Philip built the modern Smyrna in consequence of a dream he -had. For on his return from hunting on Mount Pagus he went they say -to the temple of Nemesis, and there found a well, and a plane-tree in -front of the temple growing in the water. And they say he slept under -this plane-tree and the goddesses of Nemesis appeared to him and bade -him build a town on that site, and remove the people of Smyrna there -from the old Smyrna. And the people of Smyrna sent envoys to Claros to -consult the oracle in the present conjuncture, and the god gave the -following oracular response, - - “Thrice happy yea four times happy shall those men be, who shall dwell - near Mount Pagus across the sacred Meles.” - -So they willingly removed, and they worship two Nemeses instead of one, -and they say their mother was Night, but the Athenians who worship -Nemesis at Rhamnus say that she was the daughter of Oceanus. - -The Ionians have a most magnificent country for the fruits of the -earth, and temples such as there are nowhere else, the finest that -of Ephesian Artemis for size and opulence, and next two to Apollo -not quite finished, one at Branchidæ in Milesia, the other at Claros -in Colophonia. Two temples in Ionia were burnt down by the Persians, -one of Hera in Samos, and one of Athene in Phocæa. They are still -wonderful though the fire has passed upon them. And you would be -delighted with the temple of Hercules at Erythræ, and with the temple -of Athene at Priene, the latter for the statue of the goddess, the -former for its great antiquity. And at Erythræ is a work of art -unlike the most ancient of Æginetan or Attic workmanship: its design -is perfect Egyptian. It is the wooden raft on which the god sailed -from Tyre in Phœnicia, why the people of Erythræ do not say. But to -prove that it came into the Ionian sea they say it was moored at the -promontory called Mid, which is on the mainland about half-way from the -harbour of Erythræ to the island of Chios. And when this raft was at -the promontory, the people of Erythræ and the Chians too had no small -trouble in trying to get it on shore. At last a native of Erythræ, who -got his living from the sea by catching fish, but had lost his eyesight -through some disease, Phormio by name, dreamed that the women of -Erythræ were to cut off their hair, and that the men making a rope out -of this hair were to drag the raft ashore. The women who were citizens -wouldn’t hear of it: but all the women who were slaves of Thracian -race, or who being free had yet to earn their own living, allowed their -hair to be cut off, and so at last the people of Erythræ got the raft -to shore. So Thracian women alone are allowed to enter the temple of -Hercules, and the rope made of hair is still kept by the people of -Erythræ. They also say that the fisherman recovered his sight, and -saw for the rest of his life. At Erythræ there is also a temple of -Athene Polias, and a huge wooden statue of the goddess seated on a -throne, in one hand a distaff in the other a globe. We conjecture it -to be by Endœus from several circumstances, especially looking at the -workmanship of the statue inside, and the Graces and Seasons in white -marble, which used to stand in the open air. The people of Smyrna also -had in my time a temple of Æsculapius between the mountain Coryphe and -the sea which is unmixed with any other water. - -Ionia besides the temples and the salubrity of the air has several -other things worthy of record. Near Ephesus is the river Cenchrius, -and the fertile Mount Pion, and the well Halitæa. And in Milesia is -the well Biblis: of the love passages of Biblis they still sing. And -in Colophonia is the grove of Apollo, consisting of ash trees, and not -far from the grove the river Ales, the coldest river in Ionia. And -the people of Lebedus have baths which are both wonderful and useful -to men. The people of Teos also have baths at the promontory Macria, -some natural consisting of sea-water that bursts in at a crevice of -the rock, others built at wonderful cost. The people of Clazomenæ also -have baths. Agamemnon is honoured there. And there is a grotto called -the grotto of Pyrrhus’ mother, and they have a tradition about Pyrrhus -as a shepherd. The people of Erythræ have also a place called Chalcis, -from which the third of their tribes takes its name, where there is a -promontory extending to the sea, and some sea baths, which of all the -baths in Ionia are most beneficial to men. And the people of Smyrna -have the most beautiful river Meles and a cave near its springs, where -they say Homer wrote his Poems. The Chians also have a notable sight in -the tomb of Œnopion, about whose deeds they have several legends. The -Samians too on the way to the temple of Hera have the tomb of Rhadine -and Leontichus, which those are accustomed to visit who are melancholy -through love. The wonderful things indeed in Ionia are not far short of -those in Greece altogether. - - - - -CHAPTER VI. - - -After the departure of the Ionians the Achæans divided their land -and lived in their towns, which were 12 in number, and well known -throughout Greece. Dyme first near Elis, and then Olenus, and Pharæ, -and Tritea, and Rhypes, and Ægium, and Cerynea, and Bura, and Helice, -and Ægæ and Ægira, and last Pellene near Sicyonia. In these towns, -which had formerly been inhabited by the Ionians, the Achæans and -their kings dwelt. And those who had the greatest power among the -Achæans were the sons of Tisamenus, Däimenes and Sparton and Tellis and -Leontomenes. Cometes, the eldest of Tisamenus’ sons, had previously -crossed over into Asia Minor. These ruled over the Achæans as also -Damasias (the son of Penthilus, the son of Orestes), the brother of -Tisamenus. Equal authority to them had Preugenes and his son Patreus -from Lacedæmon; who were allowed by the Achæans to build a city in -their territory, which was called Patræ after Patreus. - -The following were the wars of the Achæans. In the expedition of -Agamemnon against Ilium, as they inhabited both Lacedæmon and Argos, -they were the largest contingent from Greece. But when Xerxes and -the Medes invaded Greece, the Achæans as far as we know did not -join Leonidas at the pass of Thermopylæ, nor did they fight under -Themistocles and the Athenians in the sea-fights off Eubœa and Salamis, -nor were they in either the Lacedæmonian or Athenian list of allies. -They were also behind at Platæa: for otherwise they would certainly -have been mentioned among the other Greeks on the basement of the -statue of Zeus at Olympia.[5] I cannot but think they stayed behind -on each of these occasions to save their country, and also after the -Trojan War they did not think it befitting that the Lacedæmonians (who -were Dorians) should lead them. As they showed long afterwards. For -when the Lacedæmonians were at war with the Athenians, the Achæans -readily entered into an alliance with the people of Patræ, and were -equally friendly with the Athenians. And they took part in the wars -that were fought afterwards by Greece, as at Chæronea against Philip -and the Macedonians. But they admit that they did not go into Thessaly -or take part in the battle of Lamia, because they had not yet recovered -from their reverse in Bœotia. And the Custos Rotulorum at Patræ says -that the wrestler Chilon was the only Achæan present at the action at -Lamia. I know also myself that the Lydian Adrastus fought privately -(and not in any concert with the Lydians) for the Greeks. This Adrastus -had a brazen effigy erected to him by the Lydians in front of the -temple of Persian Artemis, and the inscription they wrote upon it -was that he died fighting for the Greeks against Leonnatus. And the -pass at Thermopylæ that admitted the Galati was overlooked by all the -Peloponnesians as well as by the Achæans: for as the barbarians had -no ships, they thought they had nothing to fear from them, if they -strongly fortified the Isthmus of Corinth, from Lechæum on the one sea -to Cenchreæ on the other. - -This was the view at that time of all the Peloponnesians. And when the -Galati crossed over into Asia Minor in ships got somewhere or other, -then the Greeks were so situated that none of them were any longer -clearly the leading state. For as to the Lacedæmonians, their reverse -at Leuctra, and the gathering of the Arcadians at Megalopolis, and the -vicinity of the Messenians on their borders, prevented their recovering -their former prosperity. And the city of the Thebans had been so laid -waste by Alexander, that not many years afterwards when they were -reduced by Cassander, they were unable to protect themselves at all. -And the Athenians had indeed the good will of all Greece for their -famous actions, but that was no security to them in their war with the -Macedonians. - -[5] See Book v. ch. 23. - - - - -CHAPTER VII. - - -The Achæans were most powerful in the days when the Greeks were not -banded together, but each looked after their own personal interests. -For none of their towns except Pellene had any experience of tyrants -at any time. And misfortunes from wars and the plague did not so much -touch the Achæans as all the other Greeks. Accordingly what is called -the Achæan League was by common consent the design and act of the -Achæans. And this League was formed at Ægium because, next to Helice -which had been swept away by a flood, it had been the foremost town in -Achaia in former times, and was at this time the most powerful. And -of the other Greeks the Sicyonians first joined this Achæan League. -And next to the Sicyonians some of the other Peloponnesians joined -it, some immediately, some rather later: and outside the Isthmus what -brought people in was seeing that the Achæan League was becoming more -and more powerful. And the Lacedæmonians were the only Greeks that -were unfriendly to the Achæans and openly took up arms against them. -For Pellene an Achæan town was taken by Agis, the son of Eudamidas, -King of Sparta, though he was soon driven out again by Aratus and -the Sicyonians. And Cleomenes, the son of Leonidas and grandson of -Cleonymus, a king of the other family, when Aratus and the Achæans were -gathered together at Dyme against him routed them badly in battle, -though he afterwards concluded peace with the Achæans and Antigonus. -Antigonus was at this time ruler of the Macedonians, being Regent for -Philip, the son of Demetrius, who was quite a boy; he was Philip’s -uncle and also stepfather. With him and the Achæans Cleomenes made -peace, but soon violated his engagements, and reduced to slavery -Megalopolis in Arcadia. And the reverse which the Lacedæmonians met -with at Sellasia at the hands of the Achæans and Antigonus was in -consequence of Cleomenes’ violation of his word. But Cleomenes we shall -mention again when we come to Arcadia. And Philip the son of Demetrius, -when he came to age, received the rule over the Macedonians from his -stepfather Antigonus, who was glad to surrender it, and inspired great -fear in all the Greeks by closely imitating Philip the son of Amyntas, -(who was no ancestor of his, but a true despot), as in bribing people -to betray their country. And at banquets he would offer the cup of -fellowship and kindness filled not with wine but deadly poison, a thing -which Philip the son of Amyntas in my opinion never thought of, but to -Philip the son of Demetrius poisoning appeared a very trifling crime. -And three towns he turned into garrison-towns as _points d’appui_ -against Greece, and in his insolence and haughty disregard of the -Greeks he called these towns the keys of Greece. One was Corinth in the -Peloponnese, the citadel of which he strongly fortified, and for Eubœa -and Bœotia and Phocis he had Chalcis near the Euripus, and for Thessaly -and Ætolia he garrisoned Magnesia under Mount Pelion. And by perpetual -raids and plundering incursions he harassed the Athenians and Ætolians -especially. I have mentioned before in my account of Attica the Greeks -or barbarians who assisted the Athenians against Philip, and how in -consequence of the weakness of their allies the Athenians were obliged -to rely on an alliance with Rome. The Romans had sent some soldiers not -long before nominally to assist the Ætolians against Philip, but really -to spy out what the Macedonians were aiming at. But now they sent an -army under the command of Otilius, that was his best known name, for -the Romans are not called like the Greeks merely after their father’s -name, but have 3 names at least and sometimes more. This Otilius had -orders from the Romans to protect the Athenians and Ætolians against -Philip. Otilius in all other respects obeyed his orders, but did one -thing that the Romans were not pleased at. For he captured and rased -to the ground Hestiæa (a town in Eubœa) and Anticyra in Phocis, places -which had submitted to Philip simply from necessity. This was I think -the reason why the Senate when they heard of it superseded him by -Flaminius. - - - - -CHAPTER VIII. - - -Flaminius on his arrival immediately defeated the Macedonian garrison -at Eretria and plundered the town, and next marched to Corinth which -was occupied by Philip’s garrison, and sat down to a regular siege, -and sent to the Achæans urging them to come to Corinth with an army, -so as to be reckoned the allies of the Romans, and in friendship to -the Greeks generally. But the Achæans took it ill that Flaminius and -still earlier Otilius had handled so savagely old Greek cities, that -had committed no offence against Rome, and were under the Macedonians -against their wish. They foresaw also that instead of Philip and -the Macedonians they would merely have the Romans as dictators in -Greece. But after many speeches from different points of view had been -delivered in the council, at last the party friendly to the Romans -prevailed, and the Achæans joined Flaminius in the siege of Corinth. -And the Corinthians, being thus freed from the Macedonian yoke, at once -joined the Achæan League, which indeed they had formerly joined, when -Aratus and the Sicyonians drove out the garrison from the citadel of -Corinth and slew Persæus, who had been put in command of the garrison -by Antigonus. And from that time forward the Achæans were called the -allies of the Romans, and were devoted to them at all times, and -followed them into Macedonia against Philip, and joined them in an -expedition against the Ætolians, and fought on their side against -Antiochus and the Syrians. - -In fighting against the Macedonians and Syrians the Achæans were -animated only by friendship to the Romans: but in fighting against the -Ætolians they were satisfying a long-standing grudge. And when the -power at Sparta of Nabis, a man of the most unrelenting cruelty, had -been overthrown, the Lacedæmonians became their own masters again, and -as time went on the Achæans got them into their League, and were very -severe with them, and rased to the ground the fortifications of Sparta, -which had been formerly run up hastily at the time of the invasion of -Demetrius and afterwards of Pyrrhus and the Epirotes, but during the -power of Nabis had been very strongly fortified. And not only did the -Achæans rase the walls of Sparta, but they prevented their youths from -training as Lycurgus had ordained, and made them train in the Achæan -way. I shall enter into all this in more detail in my account about -Arcadia. And the Lacedæmonians, being sorely vexed with these harassing -decrees of the Achæans, threw themselves into the arms of Metellus -and his colleagues, who had come on an embassy from Rome, not to try -and stir up war against Philip and the Macedonians, for a peace had -been previously solemnly concluded between Philip and the Romans, but -to try the charges made against Philip either by the Thessalians or -the Epirotes. Philip himself indeed and the Macedonian supremacy had -actually received a fatal blow from the Romans. For fighting against -Flaminius and the Romans on the range of hills called Cynoscephalæ -Philip got the worst of it, and having put forth all his strength in -the battle got so badly beaten that he lost the greater part of his -army, and was obliged by the Roman terms to remove his garrisons from -all the Greek towns which he had seized and reduced during the war. -The peace indeed with the Romans which he obtained sounded specious, -but was only procured by various entreaties and at great expenditure -of money. The Sibyl had indeed foretold not without the god the power -which the Macedonians would attain to in the days of Philip the son of -Amyntas, and how all this would crumble away in the days of another -Philip. These are the very words of her oracle-- - - “Ye Macedonians, that boast in the Argeadæ as your kings, to you - Philip as ruler shall be both a blessing and a curse. The first Philip - shall make you ruler over cities and people, the last shall lose you - all your honour, conquered by men both from the West and East.” - -The Romans that overthrew the Macedonian Empire lived in the West of -Europe, and Attalus and the Mysian force that cooperated with them may -be said to have been Eastern Nations. - - - - -CHAPTER IX. - - -But now Metellus and his colleagues resolved not to neglect the -quarrels of the Lacedæmonians and Achæans, so they convened before -their council-board the most prominent Achæans, that they might -publicly advise them to treat the Lacedæmonians in a kindlier spirit. -And the Achæans returned answer that they would give no hearing to -them or anyone else, who should approach them on any subject whatever, -except they were armed with a decree from the Roman Senate. And -Metellus and his colleagues, thinking they were treated by the Achæans -with rather too much hauteur, on their return to Rome told the Senate -many things against the Achæans which were not all true. And further -charges still were brought against the Achæans by Areus and Alcibiades, -who were held in great repute at Sparta, but who did not act well -to the Achæans: for when they were exiled by Nabis the Achæans had -kindly received them, and after the death of Nabis had restored them -to Sparta contrary to the wish of the Lacedæmonian people. But now -being admitted before the Roman Senate they inveighed against the -Achæans with the greatest zeal. And the Achæans on their return from -Rome sentenced them to death in their Council. And the Roman Senate -sent Appius and some others to put the differences between the Achæans -and Lacedæmonians on a just footing. But this embassy was not likely -to please the Achæans, inasmuch as in Appius’ suite were Areus and -Alcibiades, whom the Achæans detested at this time. And when they -came into the council chamber they endeavoured by their words to -stir up rather the animosity of the Achæans than to win them over by -persuasion. Lycortas of Megalopolis, a man in merit behind none of the -Arcadians, and who had friendly relations with Philopœmen upon whom -he relied, put forward in his speech the just claims of the Achæans, -and at the same time covertly blamed the Romans. But Appius and his -suite jeered at Lycortas’ speech, and passed a vote that Areus and -Alcibiades had committed no crime against the Achæans, and allowed the -Lacedæmonians to send envoys to Rome, thus contravening the previous -convention between the Romans and Achæans. For it had been publicly -agreed that envoys of the Achæans might go to the Roman Senate, but -those states which were in the Achæan League were forbidden to send -envoys privately. And when the Achæans sent a counter-embassy to that -of the Lacedæmonians, and the speeches on both sides were heard in the -Senate, then the Romans despatched Appius and all his former suite -as plenipotentiaries between the Lacedæmonians and Achæans. And they -restored to Sparta those that had been exiled by the Achæans, and -they remitted the fines of those who had absconded before judgment, -and had been condemned in their absence. And they did not remove -the Lacedæmonians from the Achæan League, but they ordered that -_foreign_[6] courts were to try capital cases, but all other cases they -could themselves try, or submit them to the Achæan League. And the -Spartans again built walls all round their city from the foundation. -And those Lacedæmonians who were restored from exile meditated all -sorts of contrivances against the Achæans, hoping to injure them most -in the following way. The Messenians who were concerned in the death -of Philopœmen, and who were banished it was thought on that account by -the Achæans, these and other exiles of the Achæans they persuaded to -go and take their case to Rome. And they went with them and intrigued -for their return from exile. And as Appius greatly favoured the -Lacedæmonians, and on all occasions went against the Achæans, whatever -the Messenian or Achæan exiles wished was sure to come off without any -difficulty, and letters were sent by the Senate to Athens and Ætolia, -ordering them to restore the Messenians and Achæans to their rights. -This seemed the unkindest cut of all to the Achæans, who upon various -occasions were treated with great injustice by the Romans, and who -saw that all their past services went for nothing, for after having -fought against Philip and the Ætolians and Antiochus simply to oblige -the Romans, they were neglected for exiles whose lives were far from -pure. Still they thought they had better submit. Such was the state of -affairs up to this point. - -[6] Meaning _Roman_ I take it. - - - - -CHAPTER X. - - -But the most impious of all crimes, the betrayal of one’s country and -fellow citizens for gain, was destined to bring about the destruction -of the Achæans, a crime that has ever troubled Greece. For in the -days of Darius (the son of Hystaspes) king of the Persians the Ionian -affairs were ruined by all the Samian captains but eleven treacherously -surrendering their ships. And after the subjugation of the Ionians the -Medes enslaved Eretria; when those held in highest repute in Eretria -played the traitor, as Philagras, the son of Cyneus, and Euphorbus, -the son of Alcimachus. And when Xerxes went on his expedition to -Greece, Thessaly was betrayed by the Aleuadæ, and Thebes was betrayed -by Attaginus and Timegenidas, its foremost men. And during the -Peloponnesian war Xenias, a native of Elis, endeavoured to betray Elis -to the Lacedæmonians and Agis. And those who were called Lysander’s -friends never ceased the attempt to betray their countries to Lysander. -And in the reign of Philip, the son of Amyntas, one will find that -Lacedæmon was not the only one of the Greek cities that were betrayed: -the cities of Greece were more ruined through treason than they had -been formerly by the plague. But Alexander the son of Philip had very -little success indeed by treason. And after the reverse to the Greeks -at Lamia Antipater, wishing to cross over with all despatch to the -war in Asia Minor, was content to patch up a peace speedily, as it -mattered nothing to him whether he left Athens or indeed all Greece -free. But Demades and other traitors at Athens persuaded Antipater -not to act friendly to the Greeks, and, by frightening the commonalty -of the Athenians, they were the means of the introduction into Athens -and most other towns of the Macedonian garrisons. What confirms my -account is that the Athenians after the reverse in Bœotia did not -become subject to Philip, though 1,000 were killed in the action, and -2,000 taken prisoners after: but at Lamia, although only 200 fell, -they became slaves of the Macedonians. Thus at no time were wanting to -Greece people afflicted with this itch for treason. And the Achæans at -this time were made subject to the Romans entirely through the Achæan -Callicrates. But the beginning of their troubles was the overthrow of -Perseus and the Macedonian Empire by the Romans. - -Perseus the son of Philip was originally at peace with the Romans -according to the terms of agreement between them and his father Philip, -but he violated these conditions when he led an army against Abrupolis, -the king of the Sapæans, (who are mentioned by Archilochus in one of -his Iambic verses) and dispossessed them, though they were allies of -the Romans. And Perseus and the Macedonians having been beaten in -war on account of this outrage upon the Sapæans, ten Roman Senators -were sent to settle affairs in Macedonia according to the interests -of the Romans. And when they came to Greece Callicrates insinuated -himself among them, letting slip no occasion of flattering them either -in word or deed. And one of them, who was by no means remarkable for -justice, was so won over by Callicrates that he was persuaded by -him to enter the Achæan League. And he went to one of their general -meetings, and said that when Perseus was at war with the Romans the -most influential Achæans had furnished him with money, and assisted -him in other respects. He bade the Achæans therefore pass a sentence -of death against these men: and he said if they would do so, then he -would give them their names. This seemed an altogether unfair way of -putting it, and those present at the general meeting said that, if any -of the Achæans had acted with Perseus, their names must be mentioned -first, for it was not fair to condemn them before. And when the Roman -was thus confuted, he was so confident as to affirm that all the -Achæan Generals were implicated in the charge, for all were friendly -to Perseus and the Macedonians. This he said at the instigation of -Callicrates. And Xeno rose up next, a man of no small renown among -the Achæans, and spoke as follows. “As to this charge, I am a General -of the Achæans, and have neither acted against the Romans, nor shewn -any good will to Perseus. And I am ready to be tried on this charge -before either the Achæan League or the Romans.” This he said in the -boldness of a good conscience. But the Roman Senator at once seized -the opportunity his words suggested, and sent all whom Callicrates -accused of being friendly to Perseus to stand their trial at Rome. -Nothing of the kind had ever previously happened to the Greeks. For -the Macedonians in the zenith of their power, as under Philip, the son -of Amyntas, and Alexander, had never forced any Greeks who opposed -them to be sent into Macedonia, but had allowed them to be tried by -the Amphictyonic Council. But now every Achæan, however innocent, who -was accused by Callicrates, had to go to Rome, so it was decreed, and -more than 1,000 so went. And the Romans, treating them as if they had -been already condemned by the Achæans, imprisoned them in various -towns in Etruria, and, although the Achæans sent various embassies and -supplications about them, returned no answer. But 17 years afterwards -they released some 300 or even fewer, (who were all that remained in -Italy of the 1,000 and more Achæans), thinking they had been punished -sufficiently. And all those who escaped either on the journey to Rome -in the first instance, or afterwards from the towns to which they had -been sent by the Romans, were, if captured, capitally punished at once -and no excuse received. - - - - -CHAPTER XI. - - -And the Romans sent another Senator to Greece, Gallus by name, who -was sent to arbitrate on the disputes between the Lacedæmonians and -the Argives. This Gallus both spoke and acted with much hauteur -to the Greeks, and treated the Lacedæmonians and Argives with the -greatest contempt possible. For he disdained himself to arbitrate for -cities which had attained such great renown, and had fought for their -fatherland bravely and lavishly, and had previously submitted their -claims to no less an arbitrator than Philip the son of Amyntas, and -submitted the decision to Callicrates, the plague of all Greece. And -when the Ætolians who inhabit Pleuron came to Gallus, desiring release -from the Achæan League, they were allowed by him to send a private -embassy to Rome, and the Romans gave their consent to what they asked. -The Roman Senate also despatched to Gallus a decree, that he was at -liberty to release from the Achæan League as many towns as he liked. - -And he carried out his orders, and meantime the Athenian people from -necessity rather than choice plundered Oropus which was a town subject -to them, for the Athenians had been reduced to a greater state of -poverty than any of the Greeks by the war with the Macedonians. The -Oropians appealed to the Senate at Rome, and they, thinking they -had not been treated well, ordered the Sicyonians to levy upon the -Athenians a fine proportionate to the harm they had done to the -Oropians. The Sicyonians, as the Athenians did not come into court -at the time of trial, fined them in their absence 500 talents, but -the Roman Senate at the request of the Athenians remitted all the -fine but 100 talents. And the Athenians did not pay even this, but -by promises and gifts prevailed upon the Oropians to agree, that an -Athenian garrison should occupy Oropus, and that the Athenians should -have hostages from the Oropians, and if the Oropians should bring -any further charges against the Athenians, then the Athenians were -to withdraw their garrison, and return their hostages. And no long -time elapsed when some of the garrison insulted some of the townsmen -of Oropus. They sent therefore envoys to Athens to demand back their -hostages, and at the same time to ask the Athenians to take away -their garrison according to their agreement. But the Athenians flatly -refused, on the plea that the outrage was committed by the garrison -and not the Athenian people, they promised however that those in -fault should be punished. And the Oropians appealed to the Achæans to -help them, but the Achæans refused out of friendship and respect to -the Athenians. Then the Oropians promised ten talents to Menalcidas, -a Lacedæmonian by birth but serving at this time as General of the -Achæans, if he would make the Achæans help them. And he promised half -the money to Callicrates, who because of his friendship with the Romans -had the greatest influence over the Achæans. And Callicrates responding -to the wishes of Menalcidas, it was determined to help the Oropians -against the Athenians. And some one announced news of this to the -Athenians, and they with all speed went to Oropus, and after plundering -whatever they had spared in former raids, withdrew their garrison. -And Menalcidas and Callicrates tried to persuade the Achæans who came -up too late for help, to make an inroad into Attica: but as they were -against it, especially those who had come from Lacedæmon, the army went -back again. - - - - -CHAPTER XII. - - -And the Oropians, though no help had come from the Achæans, yet had -to pay the money promised to Menalcidas. And he, when he had received -his bribe, thought it a misfortune that he would have to share any -part of it with Callicrates. So at first he practised putting off the -payment of the gift and other wiles, but soon afterwards he was so -bold as to deprive him of it altogether. My statement is confirmed -by the proverb, “One fire burns fiercer than another fire, and one -wolf is fiercer than other wolves, and one hawk flies swifter than -another hawk, since the most unscrupulous of all men, Callicrates, is -outdone in treachery by Menalcidas.” And Callicrates, who was never -superior to any bribe, and had got nothing out of his hatred to Athens, -was so vexed with Menalcidas that he deprived him of his office, and -prosecuted him on a capital charge before the Achæans, _viz._ that -he had tried to undermine the Achæans on his embassy to Rome, and -that he had endeavoured to withdraw Sparta from the Achæan league. -Menalcidas in this crisis gave 3 of the talents from Oropus to Diæus -of Megalopolis, who had been his successor as General of the Achæans, -and now, being zealous in his interest on account of his bribe, was -bent on saving Menalcidas in spite of the Achæans. But the Achæans -both privately and publicly were vexed with Diæus for the acquittal -of Menalcidas. But Diæus turned away their charges against him to the -hope of greater gain, by using the following wile as a pretext. The -Lacedæmonians had gone to the Senate at Rome about some debateable -land, and the Senate had told them to try all but capital cases before -the Achæan League. Such was their answer. But Diæus told the Achæans -what was not the truth, and deluded them by saying that the Roman -Senate allowed them to pass sentence of death upon a Spartan. They -therefore thought the Lacedæmonians could also pass sentence of life -and death on themselves: but the Lacedæmonians did not believe that -Diæus was speaking the truth, and wished to refer the matter to the -Senate at Rome. But the Achæans objected to this, that the cities -in the Achæan League had no right without common consent to send an -embassy privately to Rome. In consequence of these disputes war broke -out between the Achæans and the Lacedæmonians, and the Lacedæmonians, -knowing they were not able to fight the Achæans, sent embassies to -their cities and spoke privately to Diæus. All the cities returned -the same answer, that if their general ordered them to take the field -they could not disobey. For Diæus was in command, and he said that he -intended to fight not against Sparta but against all that troubled her. -And when the Spartan Senate asked who he thought were the criminals, -he gave them a list of 24 men who were prominent in Sparta. Thereupon -the opinion of Agasisthenes prevailed, a man previously held in good -repute, and who for the following advice got still more highly thought -of. He persuaded all those men whose names were mentioned to exile -themselves from Lacedæmon, and not by remaining there to bring on a -war on Sparta, and if they fled to Rome he said they would be soon -restored by the Romans. So they departed and were nominally tried -in their absence in the Spartan law-courts and condemned to death: -but Callicrates and Diæus were sent by the Achæans to Rome to plead -against these Spartan exiles before the Senate. And Callicrates died -on the road of some illness, nor do I know whether if he had gone on -to Rome he would have done the Achæans any good, or been to them the -source of greater evils. But Diæus carried on a bitter controversy -with Menalcidas before the Senate, not in the most decorous manner. -And the Senate returned answer that they would send Ambassadors, who -should arbitrate upon the differences between the Lacedæmonians and -Achæans. And the journey of these ambassadors from Rome was somehow -taken so leisurely, that Diæus had full time to deceive the Achæans, -and Menalcidas the Lacedæmonians. The Achæans were persuaded by Diæus -that the Lacedæmonians were directed by the Roman Senate to obey them -in all things. While Menalcidas deceived the Lacedæmonians altogether, -saying that they had been put by the Romans out of the jurisdiction of -the Achæan League altogether. - - - - -CHAPTER XIII. - - -In consequence of these differences with the Lacedæmonians the Achæans -made preparations again to go to war with them, and an army was -collected against Sparta by Damocritus, who was chosen General of -the Achæans at that time. And about the same time an army of Romans -under Metellus went into Macedonia, to fight against Andriscus, the -son of Perseus and grandson of Philip, who had revolted from the -Romans. And the war in Macedonia was finished by the Romans with -the greatest despatch. And Metellus gave his orders to the envoys, -who had been sent by the Roman Senate to see after affairs in Asia -Minor, to have a conference with the leaders of the Achæans before -they passed over into Asia Minor, and to forbid them to war against -Sparta, and to tell them they were to wait for the arrival from Rome -of the envoys who were despatched to arbitrate between them and the -Lacedæmonians. They gave these orders to Damocritus and the Achæans, -who were beforehand with them and had already marched to Lacedæmon, but -when they saw that the Achæans were not likely to pay any attention to -their orders, they crossed over into Asia Minor. And the Lacedæmonians, -out of spirit rather than from strength, took up arms and went out to -meet the enemy in defence of their country, but were in a short time -repulsed with the loss in the battle of about 1,000 who were in their -prime both in respect to age and bravery, and the rest of the army -fled pell mell into the town. And had Damocritus exhibited energy, -the Achæans might have pursued those who fled from the battle up to -the walls of Sparta: but he called them back from the pursuit at -once, and rather went in for raids and plundering than sat down to a -regular siege. He was therefore fined 50 talents by the Achæans as a -traitor for not following up his victory, and as he could not pay he -fled from the Peloponnese. And Diæus, who was chosen to succeed him -as General, agreed when Metellus sent a second message not to carry -on the war against the Lacedæmonians, but to wait for the arrival of -the arbitrators from Rome. After this he contrived another stratagem -against the Lacedæmonians: he won over all the towns round Sparta to -friendship with the Achæans, and introduced garrisons into them, so -as to make them _points d’appui_ against Sparta. And Menalcidas was -chosen by the Lacedæmonians as General against Diæus, and, as they were -badly off for all supplies of war and not least for money, and as their -soil had lain uncultivated, he persuaded them to violate the truce, -and took by storm and sacked the town Iasus, which was on the borders -of Laconia, but was at this time subject to the Achæans. And having -thus stirred up strife again between the Lacedæmonians and the Achæans -he was accused by the citizens, and, as he saw no hope of safety from -the danger that seemed imminent for the Lacedæmonians, he voluntarily -committed suicide by poison. Such was the end of Menalcidas, the most -imprudent General of the Lacedæmonians at this crisis, and earlier -still the most iniquitous person to the Achæans. - - - - -CHAPTER XIV. - - -At last the envoys, who had been sent from Rome to arbitrate between -the Lacedæmonians and Achæans, arrived in Greece, among others Orestes, -who summoned before him Diæus and the principal people in each city of -the Achæans. And when they came to his head-quarters,[7] he disclosed -to them all his views, _viz._ that the Roman Senate thought it just -that neither the Lacedæmonians nor Corinth should be forced into -the Achæan League, nor Argos, nor Heraclea under Mount Œta, nor the -Arcadians of Orchomenus, for they had no connection with the Achæans -by ancestry, but had been incorporated subsequently into the Achæan -League. As Orestes said this, the principal men of the Achæans would -not stay to listen to the end of his speech, but ran outside the -building and called the Achæans to the meeting. And they, when they -heard the decision of the Romans, immediately turned their fury on all -the Spartans who at that time resided at Corinth. And they plundered -everyone who they were sure was a Lacedæmonian, or whom they suspected -of being so by the way he wore his hair, or by his boots or dress -or name, and some who got the start of them, and fled for refuge to -Orestes’ head-quarters, they dragged thence by force. And Orestes -and his suite tried to check the Achæans from this outrage, and bade -them remember that they were acting outrageously against Romans. And -not many days afterwards the Achæans threw all the Lacedæmonians whom -they had arrested into prison, but dismissed all strangers whom they -had arrested on suspicion. And they sent Thearidas and several other -prominent Achæans as ambassadors to Rome, who after their departure -on meeting on the road some other envoys to settle the Lacedæmonian -and Achæan differences, who had been despatched later than Orestes, -turned back again. And after Diæus had served his time as General, -Critolaus was chosen as his successor by the Achæans; this Critolaus -was possessed with a grim unreasoning passion to fight against the -Romans, and, as the envoys from Rome to settle the disputes between -the Lacedæmonians and Achæans had just arrived, he went to Tegea in -Arcadia ostensibly to confer with them, but really because he did not -want the Achæans summoned to a general meeting, and, while in the -hearing of the Romans he sent messengers bidding the commissioners call -a general meeting of the Achæans, he privately urged the commissioners -not to attend the general meeting. And when the commissioners did -not come, then he displayed great guile to the Romans, for he told -them to wait for another general meeting of the Achæans that would be -held six months later, for he himself said that he could discuss no -question privately without the common consent of the Achæans. And the -Roman envoys, when they discovered they were being deceived, returned -to Rome. And Critolaus collected an army of Achæans at Corinth, -and persuaded them to war against Sparta, and also to wage war at -once against the Romans. When king and nation undertake war and are -unsuccessful, it seems rather the malignity of some divine power than -the fault of the originators of the war. But audacity and weakness -combined should rather be called madness than want of luck. And this -was the ruin of Critolaus and the Achæans. The Achæans were also -further incited against the Romans by Pytheas, who was at that time -Bœotarch at Thebes, and the Thebans undertook to take an eager part in -prosecuting the war. For the Thebans had been heavily punished by the -decision of Metellus, first they had to pay a fine to the Phocians for -invading Phocis, and secondly to the Eubœans for ravaging Eubœa, and -thirdly to the people of Amphissa for destroying their corn in harvest -time. - -[7] Which were at Corinth, as we see in this chapter a little later. - - - - -CHAPTER XV. - - -And the Romans being informed of all this by the envoys whom they had -sent to Greece, and by the letters which Metellus wrote, passed a vote -against the Achæans that they were guilty of treason, and, as Mummius -had just been chosen consul, they ordered him to lead against them both -a naval and land force. And Metellus, directly he heard that Mummius -and the army with him had set out against the Achæans, made all haste -that he might win his laurels in the campaign first, before Mummius -could get up. He sent therefore messengers to the Achæans, bidding the -Lacedæmonians and all other cities mentioned by the Romans to leave -the Achæan League, and for the future he promised that there should -be no anger on the part of the Romans for any earlier disobedience. -At the same time that he made this Proclamation he brought his army -from Macedonia, marching through Thessaly and by the Lamiac Gulf. And -Critolaus and the Achæans, so far from accepting this proclamation -which tended to peace, sat down and blockaded Heraclea, because it -would not join the Achæan League. But when Critolaus heard from his -spies that Metellus and the Romans had crossed the Spercheus, then -he fled to Scarphea in Locris, not being bold enough to place the -Achæans in position between Heraclea and Thermopylæ, and there await -the attack of Metellus: for such a panic had seized him that he could -extract no hope from a spot where the Lacedæmonians had so nobly fought -for Greece against the Medes, and where at a later date the Athenians -displayed equal bravery against the Galati. And Metellus’ army came up -with Critolaus and the Achæans as they were in retreat a little before -Scarphea, and many they killed and about 1,000 they took alive. But -Critolaus was not seen alive after the battle, nor was he found among -the dead, but if he tried to swim across the muddy sea near Mount Œta, -he would have been very likely drowned without being observed. As to -his end therefore one may make various guesses. But the thousand picked -men from Arcadia, who had fought on Critolaus’ side in the action, -marched as far as Elatea in Phocis, and were received in that town -from old kinsmanship; but when the people of Phocis got news of the -reverse of Critolaus and the Achæans, they requested these Arcadians -to leave Elatea. And as they marched back to the Peloponnese Metellus -and the Romans met them at Chæronea. Then came the Nemesis of the Greek -gods upon the Arcadians, who were cut to pieces by the Romans, in the -very place where they had formerly left in the lurch the Greeks who -fought against Philip and the Macedonians. - -And Diæus was again made Commander-in-Chief of the Achæan army, and he -imitated the action of Miltiades and the Athenians before Marathon by -manumitting the slaves, and made a levy of Achæans and Arcadians in -the prime of life from the various towns. And so his army altogether, -including the slaves, amounted to 600 cavalry, and 14,000 infantry. -Then he displayed the greatest want of strategy, for, though he knew -that Critolaus and all the Achæan host had crumbled away before -Metellus, yet he selected only 4,000 men, and put Alcamenes at their -head. They were despatched to Megara to garrison that town and, should -Metellus and the Romans come up, to stop their further progress. And -Metellus, after his rout of the Arcadian picked men at Chæronea, had -pushed on with his army to Thebes; for the Thebans had joined the -Achæans in besieging Heraclea, and had also taken part in the fight -near Scarphea. Then the inhabitants, men and women of all ages, -abandoned Thebes, and wandered about all over Bœotia, and fled to the -tops of the mountains. But Metellus would not allow his men either to -set on fire the temples of the gods or to pull down any buildings, or -to kill or take alive any of the fugitives except Pytheas, but him, if -they should capture him, they were to bring before him. And Pytheas -was forthwith found, and brought before Metellus, and executed. And -when the Roman army marched on Megara, then Alcamenes and his men were -seized with panic, and fled without striking a blow to Corinth, to the -camp of the Achæans. And the Megarians delivered up their town to the -Romans without a blow struck, and, when Metellus got to the Isthmus, -he issued a Proclamation, inviting the Achæans even now to peace and -harmony: for he had a strong desire that both Macedonia and Achaia -should be settled by him. But this intention of his was frustrated by -the folly of Diæus. - - - - -CHAPTER XVI. - - -Meantime Mummius, and with him Orestes, who was first sent from Rome -to settle the disputes between the Lacedæmonians and Achæans, reached -the Roman army one morning, took over the command, and sent Metellus -and his forces back to Macedonia, and himself waited at the Isthmus -till he had concentrated all his forces. His cavalry amounted to -3,500, his infantry to 22,000. There were also some Cretan bowmen, and -Philopœmen had brought some soldiers from Attalus, from Pergamus across -the Caicus. Mummius placed some of the Italian troops and allies, so -as to be an advanced post for all his army, 12 stades in the van. And -the Achæans, as this vanguard was left without defence through the -confidence of the Romans, attacked them, and slew some, but drove still -more back to the camp, and captured about 500 shields. By this success -the Achæans were so elated that they attacked the Roman army without -waiting for them to begin the battle. But when Mummius led out his army -to battle in turn, then the Achæan cavalry, which was opposite the -Roman cavalry, ran immediately, not venturing to make one stand against -the attack of the enemy’s cavalry. And the infantry, though dejected -at the rout of the cavalry, stood their ground against the wedge-like -attack of the Roman infantry, and though outnumbered and fainting under -their wounds, yet resisted bravely, till 1,000 picked men of the Romans -took them in flank, and so turned the battle into a complete rout of -the Achæans. And had Diæus been bold enough to hurry into Corinth after -the battle, and receive within its walls the runaways from the fight -and shut himself up there, the Achæans might have obtained better terms -from Mummius, if the war had been lengthened out by a siege. But as -it was, directly the Achæans gave way before the Romans, Diæus fled -for Megalopolis, exhibiting to the Achæans none of that spirit which -Callistratus, the son of Empedus, had displayed to the Athenians. For -he being in command of the cavalry in Sicily, when the Athenians and -their allies were badly defeated at the river Asinarus, boldly cut his -way through the enemy at the head of the cavalry, and, after getting -safe through with most of them to Catana, turned back again on the road -to Syracuse, and finding the enemy still plundering the camp of the -Athenians killed five with his own hand and then expired, himself and -his horse having received fatal wounds. He won fair fame both for the -Athenians and himself, and voluntarily met death, having preserved the -cavalry whom he led. But Diæus after ruining the Achæans announced to -the people of Megalopolis their impending ruin, and after slaying his -wife with his own hand that she might not become a captive took poison -and so died, resembling Menalcidas as in his greed for money so also in -the cowardice of his death. - -And those of the Achæans who got safe to Corinth after the battle fled -during the night, as also did most of the Corinthians. But Mummius did -not enter Corinth at first, though the gates were open, as he thought -some ambush lay in wait for him within the walls, not till the third -day did he take Corinth in full force and set it on fire. And most of -those that were left in the city were slain by the Romans, and the -women and children were sold by Mummius, as also were the slaves who -had been manumitted and had fought on the side of the Achæans, and -had not been killed in action. And the most wonderful of the votive -offerings and other ornaments he carried off _to Rome_, and those of -less value he gave to Philopœmen, the general of Attalus’ troops, and -these spoils from Corinth were in my time at Pergamus. And Mummius -rased the walls of all the cities which had fought against the Romans, -and took away their arms, before any advisers what to do were sent from -Rome. And when they arrived, then he put down all democracies, and -appointed chief-magistrates according to property qualifications.[8] -And taxes were laid upon Greece, and those that had money were -forbidden to have land over the borders, and all the general meetings -were put down altogether, as those in Achaia, or Phocis, or Bœotia, -or any other part of Greece. But not many years afterwards the Romans -took mercy upon Greece, and allowed them their old national meetings -and to have land over the borders. They remitted also the fines which -Mummius had imposed, for he had ordered the Bœotians to pay the -people of Heraclea and Eubœa 100 talents, and the Achæans to pay the -Lacedæmonians 200 talents. The Greeks got remission of these fines from -the Romans, and a prætor was sent out from Rome, and is still, who is -not called by the Romans prætor of all Greece but prætor of Achaia, -because they reduced Greece through Achaia, which was then the foremost -Greek power. Thus ended the war when Antitheus was Archon at Athens, in -the 160th Olympiad, when Diodorus of Sicyon was victor in the course. - -[8] That is, wherever Mummius found a democratical form of government, -there he established an oligarchy. Cf. Plat. _Rep._ 550. C. Id. _Legg._ -698. B. - - - - -CHAPTER XVII. - - -At this time Greece was reduced to extreme weakness, being partially -ruined, and altogether reduced to great straits, by the deity. For -Argos, which had been a town of the greatest importance in the days -of the so-called heroes, lost its good fortune with the overthrow of -the Dorians. And the Athenians, who had survived the Peloponnesian -War and the plague, and had even lift up their heads again, were not -many years later destined to be subdued by the Macedonian power at its -height. From Macedonia also came down on Thebes in Bœotia the wrath of -Alexander. And the Lacedæmonians were first reduced by Epaminondas the -Theban, and afterwards by the war with the Achæans. And when Achaia -with great difficulty, like a tree that had received some early injury, -grew to great eminence in Greece, then the folly of its rulers stopped -its growth. And some time after the Empire of Rome came to Nero, and -he made Greece entirely free, and gave to the Roman people instead of -Greece the most fertile island of Sardinia. When I consider this action -of Nero I cannot but think the words of Plato the son of Aristo most -true, that crimes remarkable for their greatness and audacity are not -committed by everyday kind of people, but emanate from a noble soul -corrupted by a bad bringing up.[9] Not that this gift long benefited -Greece. For in the reign of Vespasian, who succeeded Nero, it suffered -from intestine discord, and Vespasian made the Greeks a second time -subject to taxes and bade them obey the prætor, saying that Greece -had unlearnt how to use liberty. Such are the particulars which I -ascertained. - -The boundaries between Achaia and Elis are the river Larisus (near -which river there is a temple of Larissæan Athene), and Dyme, a town -of the Achæans, about 30 stades from the Larisus. Dyme was the only -town in Achaia that Philip the son of Demetrius reduced in war. And for -this reason Sulpicius, the Roman Prætor, allowed his army to plunder -Dyme. And Augustus afterwards assigned it to Patræ. In ancient days it -was called Palea, but when the Ionians were in possession of it they -changed its name to Dyme, I am not quite certain whether from some -woman of the district called Dyme, or from Dymas the son of Ægimius. -One is reduced to a little uncertainty about the name of the place also -by the Elegiac couplet at Olympia on the statue of Œbotas, a native of -Dyme, who in the 6th Olympiad was victor in the course, and in the 80th -Olympiad was declared by the oracle at Delphi worthy of a statue at -Olympia. The couplet runs as follows: - -“Œbotas here the son of Œnias was victor in the course, and so -immortalized his native place Palea in Achaia.” - -But there is no need for any real confusion from the town being called -in the inscription Palea and not Dyme, for the older names of places -are apt to be introduced by the Greeks into poetry, as they call -Amphiaraus and Adrastus the sons of Phoroneus, and Theseus the son of -Erechtheus. - -And a little before you come to the town of Dyme there is on the right -of the way the tomb of Sostratus, who was a youth in the neighbourhood, -and they say Hercules was very fond of him, and as he died while -Hercules was still among men, Hercules erected his sepulchre and -offered to him the first fruits of his hair. There is also still a -device and pillar on the tomb and an effigy of Hercules on it. And I -was told that the natives still offer sacrifices to Sostratus. - -There is also at Dyme a temple of Athene and a very ancient statue, -there is also a temple built to the Dindymene Mother and Attes. Who -Attes was I could not ascertain it being a mystery. But according to -the Elegiac lines of Hermesianax he was the son of Calaus the Phrygian, -and was born incapable of procreation. And when he grew up he removed -to Lydia, and celebrated there the rites of the Dindymene Mother, and -was so honoured that Zeus in jealousy sent a boar among the crops of -the Lydians. Thereupon several of the Lydians and Attes himself were -slain by this boar: and in consequence of this the Galati who inhabit -Pessinus will not touch pork. However this is not the universal -tradition about Attes, but there is a local tradition that Zeus in his -sleep dropt seed into the ground, and that in process of time there -sprang up a Hermaphrodite whom they called Agdistis; and the gods bound -this Agdistis and cut off his male privities. And an almond-tree sprang -from them and bare fruit, and they say the daughter of the river-god -Sangarius took of the fruit. And as she put some in her bosom the fruit -immediately vanished, and she became pregnant, and bare a boy, Attes, -who was exposed and brought up by a goat. And as the lad’s beauty was -more than human, Agdistis grew violently in love with him. And when he -was grown up his relations sent him to Pessinus to marry the king’s -daughter. And the wedding song was being sung when Agdistis appeared, -and Attes in his rage cut off his private parts, and his father in law -cut off his. Then Agdistis repented of his action towards Attes: and -some contrivance was found out by Zeus so that the body of Attes should -not decay nor rot. Such is the most notable legend about Attes. - -At Dyme is also the tomb of the runner Œbotas. He was the first Achæan -who had won the victory at Olympia, and yet had received no especial -reward from his own people. So he uttered a solemn imprecation that -no Achæan might henceforth win the victory. And, as one of the gods -made it his business to see that the imprecation of Œbotas should be -valid, the Achæans learnt why they failed to secure victory at Olympia -by consulting the oracle at Delphi. Then they not only conferred other -honours upon Œbotas, but put up his statue at Olympia, after which -Sostratus of Pellene won the race for boys in the course. And even -now the custom prevails amongst the Achæans who intend to compete at -Olympia to offer sacrifices to Œbotas, and, if they are victorious, to -crown his statue at Olympia. - -[9] See Plato _Rep._ vi. 491. E. - - - - -CHAPTER XVIII. - - -About 40 stades from Dyme the river Pirus discharges itself into the -sea, near which river the Achæans formerly had a town called Olenus. -Those who have written about Hercules and his doings have not dwelt -least upon Dexamenus the king of Olenus, and the hospitality Hercules -received at his court. And that Olenus was originally a small town is -confirmed by the Elegy written by Hermesianax on the Centaur Eurytion. -But in process of time they say the people of Olenus left it in -consequence of its weakness, and betook themselves to Piræ and Euryteæ. - -About 80 stades from the river Pirus is the town of Patræ, not far -from which the river Glaucus discharges itself into the sea. The -antiquarians at Patræ say that Eumelus, an Autochthon, was the first -settler, and was king over a few subjects. And when Triptolemus came -from Attica Eumelus received from him corn to sow, and under his -instructions built a town called Aroe, which he so called from tilling -the soil. And when Triptolemus had gone to sleep they say Antheas, the -son of Eumelus, yoked the dragons to the chariot of Triptolemus, and -tried himself to sow corn: but he died by falling out of the chariot. -And Triptolemus and Eumelus built in common the town Anthea, which they -called after him. And a third city called Mesatis was built between -Anthea and Aroe. And the traditions of the people of Patræ about -Dionysus, that he was reared at Mesatis, and was plotted against by -the Titans there and was in great danger, and the explanation of the -name Mesatis, all this I leave to the people of Patræ to explain, as -I don’t contradict them. And when the Achæans drove the Ionians out -later, Patreus the son of Preugenes and grandson of Agenor forbade the -Achæans to settle at Anthea and Mesatis, but made the circuit of the -walls near Aroe wider so as to include all that town, and called it -Patræ after his own name. And Agenor the father of Preugenes was the -son of Areus the son of Ampyx, and Ampyx was the son of Pelias, the -son of Æginetus, the son of Deritus, the son of Harpalus, the son of -Amyclas the son of Lacedæmon. Such was the genealogy of Patreus. And -in process of time the people of Patræ were the only Achæans that went -into Ætolia from friendship to the Ætolians, to join them in their war -against the Galati. But meeting most serious reverses in battle, and -most of them suffering also from great poverty, they left Patræ all -but a few. And those who remained got scattered about the country and -followed the pursuit of agriculture, and inhabited the various towns -outside Patræ, as Mesatis and Anthea and Boline and Argyra and Arba. -And Augustus, either because he thought Patræ a convenient place on the -coast or for some other reason, introduced into it people from various -towns. He incorporated also with it the Achæans from Rhypæ, after first -rasing Rhypæ to the ground. And to the people of Patræ alone of all the -Achæans he granted their freedom, and gave them other privileges as -well, such as the Romans are wont to grant their colonists. - -And in the citadel of Patræ is the temple of Laphrian Artemis: the -goddess has a foreign title, and the statue also is foreign. For -when Calydon and the rest of Ætolia was dispeopled by the Emperor -Augustus, that he might people with Ætolians his city of Nicopolis -near Actium, then the people of Patræ got this statue of Laphrian -Artemis. And as he had taken many statues from Ætolia and Acarnania -for his city Nicopolis, so he gave to the people of Patræ various -spoils from Calydon, and this statue of Laphrian Artemis, which even -now is honoured in the citadel of Patræ. And they say the goddess was -called Laphrian from a Phocian called Laphrius, the son of Castalius -and grandson of Delphus, who they say made the old statue of Artemis. -Others say that the wrath of Artemis against Œneus fell lighter upon -the people of Calydon when this title was given to the goddess. The -figure in the statue is a huntress, and the statue is of ivory and -gold, and the workmanship is by Menæchmus and Soidas. It is conjectured -that they were not much later than the period of Canachus the Sicyonian -or the Æginetan Callon. And every year the people of Patræ hold -the festival called Laphria to Artemis, in which they observe their -national mode of sacrifice. Round the altar they put wood yet green in -a circle, and pile it up about 16 cubits high. And the driest wood lies -within this circle on the altar. And they contrive at the time of the -festival a smooth ascent to the altar, piling up earth so as to form a -kind of steps. First they have a most splendid procession to Artemis, -in which the virgin priestess rides last in a chariot drawn by stags, -and on the following day they perform the sacrificial rites, which both -publicly and privately are celebrated with much zeal. For they place -alive on the altar birds good to eat and all other kinds of victims, -as wild boars and stags and does, and moreover the young of wolves and -bears, and some wild animals fully grown, and they place also upon the -altar the fruit of any trees that they plant. And then they set fire -to the wood. And I have seen a bear or some other animal at the first -smell of the fire trying to force a way outside, some even actually -doing so by sheer strength. But they thrust them back again into the -blazing pile. Nor do they record any that were ever injured by the -animals on these occasions. - - - - -CHAPTER XIX. - - -And between the temple of Laphria and the altar is the sepulchre of -Eurypylus. Who he was and why he came into this country I shall relate, -when I have first described the condition of things when he came into -these parts. Those of the Ionians who dwelt at Aroe and Anthea and -Mesatis had in common a grove and temple of Artemis Triclaria, and the -Ionians kept her festival annually all night long. And the priestess of -the goddess was a maiden, who was dismissed when she married. They have -a tradition that once the priestess of the goddess was one Comætho, -a most beautiful maiden, and that Melanippus was deeply in love with -her, who in all other respects and in handsomeness of appearance outdid -all of his own age. And as Melanippus won the maiden’s love as well, -he asked her in marriage of her father. It is somehow common to old -age to be in most respects the very antipodes to youth, and especially -in sympathy with love, so that Melanippus, who loved and was beloved, -got no encouragement either from his own parents or from the parents -of Comætho. And it is evident from various other cases as well as this -that love is wont to confound human laws, and even to upset the honour -due to the gods, as in this case, for Melanippus and Comætho satisfied -their ardent love in the very temple of Artemis, and afterwards made -the temple habitually their bridal-chamber. And forthwith the wrath -of Artemis came on the people of the country, their land yielded no -fruit, and unusual sicknesses came upon the people, and the mortality -was much greater than usual. And when they had recourse to the oracle -at Delphi, the Pythian Priestess laid the blame on Melanippus and -Comætho, and the oracle ordered them to sacrifice to Artemis annually -the most handsome maiden and lad. It was on account of this sacrifice -that the river near the temple of Triclaria was called Amilichus -(_Relentless_): it had long had no name. Now all these lads and maidens -had done nothing against the goddess but had to die for Melanippus and -Comætho, and they and their relations suffered most piteously. I do not -put the whole responsibility for this upon Comætho and Melanippus, for -to human beings alone is love felt worth life. These human sacrifices -are said to have been stopped for the following reason. The oracle at -Delphi had foretold that a foreign king would come to their country, -and that he would bring with him a foreign god, and that he would stop -this sacrifice to Artemis Triclaria. And after the capture of Ilium, -when the Greeks shared the spoil, Eurypylus the son of Euæmon got a -chest, in which there was a statue of Dionysus, the work some say of -Hephæstus, and a gift of Zeus to Dardanus. But there are two other -traditions about this chest, one that Æneas left it behind him when he -fled from Ilium, the other that it was thrown away by Cassandra as a -misfortune to any Greek who found it. However this may be, Eurypylus -opened the chest and saw the statue, and was driven out of his mind -by the sight. And most of his time he remained mad, though he came -to himself a little at times. And being in that condition he did not -sail to Thessaly, but to Cirrha and the Cirrhæan Gulf; and he went -to Delphi and consulted the oracle about his disorder. And they say -the oracle told him, where he should find people offering a strange -sacrifice, to dedicate his chest and there dwell. And the wind drove -Eurypylus’ ships to the sea near Aroe, and when he went ashore he saw -a lad and maiden being led to the altar of Artemis Triclaria. And he -saw at once that the oracle referred to this sacrifice, the people of -the place also remembered the oracle, seeing a king whom they had never -before seen, and as to the chest they suspected that there was some -god in it. And so Eurypylus got cured of his disorder, and this human -sacrifice was stopped, and the river was now called Milichus (_Mild_). -Some indeed have written that it was not the Thessalian Eurypylus to -whom what I have just recorded happened, but they want people to think -that Eurypylus (the son of Dexamenus who was king at Olenus), who -accompanied Hercules to Ilium, received the chest from Hercules. The -rest of their tradition is the same as mine. But I cannot believe that -Hercules was ignorant of the contents of this chest, or that if he -knew of them he would have given the chest as a present to a comrade. -Nor do the people of Patras record any other Eurypylus than the son of -Euæmon, and to him they offer sacrifices every year, when they keep the -festival to Dionysus. - - - - -CHAPTER XX. - - -The name of the god inside the chest is Æsymnetes. Nine men, who are -chosen by the people for their worth, look after his worship, and the -same number of women. And one night during the festival the priest -takes the chest outside the temple. That night has special rites. All -the lads in the district go down to the Milichus with crowns on their -heads made of ears of corn: for so used they in old time to dress up -those whom they were leading to sacrifice to Artemis. But in our day -they lay these crowns of ears of corn near the statue of the goddess, -and after bathing in the river, and again putting on crowns this time -of ivy, they go to the temple of Æsymnetes. Such are their rites on -this night. And inside the grove of Laphrian Artemis is the temple of -Athene called Pan-Achæis, the statue of the goddess is of ivory and -gold. - -And as you go to the lower part of the city you come to the temple of -the Dindymene Mother, where Attes is honoured. They do not show his -statue, but there is one of the Mother wrought in stone. And in the -market-place there is a temple of Olympian Zeus, he is on his throne -and Athene is standing by it. And next Olympian Zeus is a statue of -Hera, and a temple of Apollo, and a naked Apollo in brass, and sandals -are on his feet, and one foot is on the skull of an ox. Alcæus has -shown that Apollo rejoices especially in oxen in the Hymn that he -wrote about Hermes, how Hermes filched the oxen of Apollo, and Homer -still earlier than Alcæus has described how Apollo tended the oxen of -Laomedon for hire. He has put the following lines in the Iliad into -Poseidon’s mouth. - -“I was drawing a spacious and handsome wall round the city of the -Trojans, that it might be impregnable, while you, Phœbus, were tending -the slow-paced cows with the crumpled horns.”[10] - -That is therefore one would infer the reason why the god is represented -with his foot on the skull of an ox. And in the market-place in the -open air is a statue of Athene, and in front of it is the tomb of -Patreus. - -And next to the market-place is the Odeum, and there is a statue of -Apollo there well worth seeing, it was made from the spoil that the -people of Patræ got, when they alone of the Achæans helped the Ætolians -against the Galati. And this Odeum is beautified in other respects more -than any in Greece except the one at Athens: that excels this both in -size and in all its fittings, it was built by the Athenian Herodes -in memory of his dead wife. In my account of Attica I passed that -Odeum over, because that part of my work was written before Herodes -began building it. And at Patræ, as you go from the market-place -where the temple of Apollo is, there is a gate, and the device on -the gate consists of golden effigies of Patreus and Preugenes and -Atherion, all three companions and contemporaries. And right opposite -the market-place at this outlet is the grove and temple of Artemis -Limnatis. While the Dorians were already in possession of Lacedæmon and -Argos, they say that Preugenes in obedience to a dream took the statue -of Artemis Limnatis from Sparta, and that the trustiest of his slaves -shared with him in the enterprize. And that statue from Lacedæmon they -keep generally at Mesoa, because originally it was taken by Preugenes -there, but when they celebrate the festival of Artemis Limnatis, one -of the servants of the goddess takes the old statue from Mesoa to the -sacred precincts at Patræ: in which are several temples, not built in -the open air, but approached by porticoes. The statue of Æsculapius -except the dress is entirely of stone, that of Athene is in ivory and -gold. And in front of the temple of Athene is the tomb of Preugenes, to -whom they offer funereal rites as to Patreus annually, at the time of -the celebration of the feast to Artemis Limnatis. And not far from the -theatre are temples of Nemesis and Aphrodite: their statues are large -and of white marble. - -[10] Iliad, xxi. 446-448. - - - - -CHAPTER XXI. - - -In this part of the city there is also a temple to Dionysus under the -title of Calydonian: because the statue of the god was brought from -Calydon. And when Calydon was still inhabited, among other Calydonians -who were priests to the god was one Coresus, who of all men suffered -most grievously from love. He was enamoured of the maiden Callirhoe, -but in proportion to the greatness of his love was the dislike of the -maiden to him. And as by all his wooing and promises and gifts the -maiden’s mind was not in the least changed, he went as a suppliant to -the statue of Dionysus. And the god heard the prayer of his priest, and -the Calydonians forthwith became insane as with drink, and died beside -themselves. They went therefore in their consternation to consult -the oracle at Dodona: for those who dwell on this mainland, as the -Ætolians and their neighbours the Acarnanians and Epirotes, believe in -the oracular responses they get from doves and the oak there. And they -were oracularly informed at Dodona that it was the wrath of Dionysus -that had caused this trouble, which would not end till Coresus either -sacrificed to Dionysus Callirhoe or somebody who should volunteer to -die instead of her. And as the maiden found no means of escape, she -fled to those who had brought her up, but obtaining no aid from them, -she had nothing now left but to die. But when all the preliminary -sacrificial rites that had been ordered at Dodona had taken place, and -she was led to the altar as victim, then Coresus took his place as -sacrificial priest, and yielding to love and not to anger slew himself -instead of her. And when she saw Coresus lying dead the poor girl -repented, and, moved by pity and shame at his fate, cut her own throat -at the well in Calydon not far from the harbour, which has ever since -been called Callirhoe after her. - -And near the theatre is the sacred enclosure of some woman who was a -native of Patræ. And there are here some statues of Dionysus of the -same number and name as the ancient towns of the Achæans, for the god -is called Mesateus and Antheus and Aroeus. These statues during the -festival of Dionysus are carried to the temple of Æsymnetes, which -is near the sea on the right as you go from the market-place. And as -you go lower down from the temple of Æsymnetes there is a temple and -stone statue to Recovery, originally they say erected by Eurypylus when -he recovered from his madness. And near the harbour is a temple of -Poseidon, and his statue erect in white stone. Poseidon, besides the -names given to him by poets to deck out their poetry, has several local -names privately given to him, but his universal titles are Pelagæus -and Asphalius and Hippius. One might urge several reasons why he was -called Hippius, but I conjecture he got the name because he was the -inventor of riding. Homer at any rate in that part of his Iliad about -the horse-races has introduced Menelaus invoking this god in an oath. - -“Touch the horses, and swear by the Earth-Shaker Poseidon that you did -not purposely with guile retard my chariot.”[11] - -And Pamphus, the most ancient Hymn-writer among the Athenians, says -that Poseidon was “the giver of horses and ships with sails.” So he -got the name Hippius probably from riding and for no other reason. - -Also at Patræ not very far from that of Poseidon are temples of -Aphrodite. One of the statues a generation before my time was fished up -by some fishermen in their net. There are also some statues very near -the harbour, as Ares in bronze, and Apollo, and Aphrodite. She has a -sacred enclosure near the harbour, and her statue is of wood except the -fingers and toes and head which are of stone. At Patræ there is also -a grove near the sea, which is a most convenient race-course, and a -most salubrious place of resort in summer time. In this grove there are -temples of Apollo and Aphrodite, their statues also in stone. There is -also a temple of Demeter, she and Proserpine are standing, but Earth -is seated. And in front of the temple of Demeter is a well, which has -a stone wall on the side near the temple, but there is a descent to it -outside. And there is here an unerring oracle, not indeed for every -matter, but in the case of diseases. They fasten a mirror to a light -cord and let it down into this well, poising it so as not to be covered -by the water, but that the rim of the mirror only should touch the -water. And then they look into the mirror after prayer to the goddess -and burning of incense. And it shews them whether the sick person will -die or recover. Such truth is there in this water. Similarly very near -Cyaneæ in Lycia is the oracle of Apollo Thyrxis, and the water there -shows anyone looking into the well whatever he wants to see. And near -the grove at Patræ are two temples of Serapis, and in one of them the -statue of the Egyptian Belus. The people of Patræ say that he fled to -Aroe from grief at the death of his sons, and that he shuddered at -the name of Argos, and was still more afraid of Danaus. There is also -a temple of Æsculapius at Patræ above the citadel and near the gates -which lead to Mesatis. - -And the women at Patræ are twice as numerous as the men, and devoted to -Aphrodite if any women are. And most of them get their living by the -flax that grows in Elis, which they make into nets for the hair and -other parts of dress. - -[11] Iliad, xxiii. 584, 5. - - - - -CHAPTER XXII. - - -And Pharæ, a town in Achaia, is reckoned with Patræ since the days of -Augustus, and the road to Pharæ from Patræ is about 150 stades, and -from the sea to the mainland about 70 stades. And the river Pierus -flows near Pharæ, the same river I think which flows by the ruins of -Olenus, and is called Pirus by the men who live near the sea. Near -the river is a grove of plane-trees, most of them hollow from old -age, and of such a size that whoever chooses can eat and sleep inside -them.[12] The circuit of the market-place is large at Pharæ according -to ancient custom, and in the middle of the market-place is a stone -statue of bearded Hermes; it is on the ground, no great size, and of -square shape. And the inscription on it says that it was an offering -of the Messenian Simylus. It is called Hermes of the Market-place, -and near it is an oracle. And before the statue is a hearth made of -stone, and some brazen lamps are fastened with lead to the hearth. -He that wants to consult the oracle of the god comes at eventide and -burns some frankincense on the hearth, and when he has filled the lamps -with oil and lit them, he lays on the altar on the right of the statue -the ordinary piece of money, a brass coin, and whispers his question -whatever it is in the ear of the statue of the god. Then he departs -from the market-place and stops up his ears. And when he has gone a -little distance off he takes his hands from his ears, and whatever he -next hears is he thinks the oracular response. The Egyptians have a -similar kind of oracle in the temple of Apis. And at Pharæ the water -is sacred, Hermes’ well is the name they give to it, and the fish in -it they do not catch, because they think them sacred to the god. And -very near the statue are 30 square stones, which the people of Pharæ -venerate highly, calling each by the name of one of the gods. And in -early times all the Greeks paid to unhewn stones, and not statues, the -honours due unto the gods. And about 15 stades from Pharæ is a grove of -Castor and Pollux. Bay trees chiefly grow in it, and there is neither -temple in it nor any statues. The people of the place say the statues -were removed to Rome. And in the grove at Pharæ is an altar of unhewn -stones. But I could not learn whether Phares, the son of Phylodamia, -the daughter of Danaus, or some one of the same name was the founder of -the town. - -And Tritea, also a town of Achaia, is built in the interior of the -country, and reckoned with Patræ by Imperial order. The distance from -Pharæ to Tritea is about 120 stades. And before you get to it there -is a tomb in white stone, well worth seeing in other respects and not -least for the paintings on it, which are by Nicias. There is a throne -of ivory and a young and good-looking woman seated on it, and a maid -is standing by with a sun-shade. And a young man without a beard is -standing up clad in a tunic, with a scarlet cloak over the tunic. And -near him is a servant with some javelins, driving some hunting dogs. -I could not ascertain their names; but everybody infers that they are -husband and wife buried together. The founder of Tritea was some say -Celbidas, who came from Cumæ in the Opic land, others say that Ares had -an intrigue with Tritea the daughter of Triton, who was a priestess of -Athene, and Melanippus their son when he was grown up built the town, -and called it after the name of his mother. At Tritea there is a temple -to what are called the Greatest Gods, their statues are made of clay: -a festival is held to them annually, like the festival the Greeks hold -to Dionysus. There is also a temple of Athene, and a stone statue still -to be seen: the old statue was taken to Rome according to the tradition -of the people of Tritea. The people of the place are accustomed to -sacrifice both to Ares and Tritea. - -These towns are at some distance from the sea and well inland: but as -you sail from Patræ to Ægium you come to the promontory of Rhium, about -50 stades from Patræ, and 15 stades further you come to the harbour of -Panormus. And about as many stades from Panormus is what is called the -wall of Athene, from which to the harbour of Erineus is 90 stades’ sail -along the coast, and 60 to Ægium from Erineus, but by land it is about -40 stades less. And not far from Patræ is the river Milichus, and the -temple of Triclaria (with no statue) on the right. And as you go on -from Milichus there is another river called Charadrus, and in summer -time the herds that drink of it mostly breed male cattle, for that -reason the herdsmen keep all cattle but cows away from it. These they -leave by the river, because both for sacrifices and work bulls are more -convenient than cows, but in all other kinds of cattle the female is -thought most valuable. - -[12] See the wonderful account of Pliny. _Nat. Hist._ xii. 1. - - - - -CHAPTER XXIII. - - -And next to the river Charadrus are some ruins not very easy to trace -of the town of Argyra, and the well Argyra on the right of the high -road, and the river Selemnus that flows into the sea. The local account -is that Selemnus was a handsome youth who fed his flocks here, and they -say the sea-nymph Argyra was enamoured of him, and used to come up from -the sea and sleep with him. But in a short time Selemnus lost all his -good looks, and the Nymph no longer came to visit him, and Aphrodite -turned the poor lad Selemnus, who was deprived of Argyra and dying for -love, into a river. I tell the tale as the people of Patræ told it me. -And when he became a river he was still enamoured of Argyra, (as the -story goes about Alpheus that he still loved Arethusa,) but Aphrodite -at last granted him forgetfulness of Argyra. I have also heard another -tradition, _viz._ that the water of the Selemnus is a good love-cure -both for men and women, for if they bathe in this water they forget -their love. If there is any truth in this tradition, the water of -Selemnus would be more valuable to mankind than much wealth. - -And at a little distance from Argyra is the river called Bolinæus, and -a town once stood there called Bolina. Apollo they say was enamoured -of a maiden called Bolina, and she fled from him and threw herself -into the sea, and became immortal through his favour. And there is -a promontory here jutting out into the sea, about which there is a -tradition that it was here that Cronos threw the sickle into the -sea, with which he had mutilated his father Uranus, so they call the -promontory Drepanum (_sickle_). And a little above the high road are -the ruins of Rhypæ, which is about 30 stades from Ægium. And the -district round Ægium is watered by the river Phœnix and another river -Miganitas, both of which flow into the sea. And a portico near the town -was built for the athlete Strato, (who conquered at Olympia on the -same day in the pancratium and in the wrestling), to practise in. And -at Ægium they have an ancient temple of Ilithyia, her statue is veiled -from her head to her toes with a finely-woven veil, and is of wood -except the face and fingers and toes, which are of Pentelican marble. -One of the hands is stretched out straight, and in the other she holds -a torch. One may symbolize Ilithyia’s torches thus, that the throes of -travail are to women as it were a fire. Or the torches may be supposed -to symbolize that Ilithyia brings children to the light. The statue is -by the Messenian Damophon. - -And at no great distance from the temple of Ilithyia is the sacred -enclosure of Æsculapius, and statues in it of Hygiea and Æsculapius. -The iambic line on the basement says that they were by the Messenian -Damophon. In this temple of Æsculapius I had a controversy with a -Sidonian, who said that the Phœnicians had more accurate knowledge -generally about divine things than the Greeks, and their tradition was -that Apollo was the father of Æsculapius, but that he had no mortal -woman for his mother, and that Æsculapius was nothing but the air which -is beneficial for the health of mankind and all beasts, and that Apollo -was the Sun, and was most properly called the father of Æsculapius, -because the Sun in its course regulates the Seasons and gives health to -the air. All this I assented to, but was obliged to point out that this -view was as much Greek as Phœnician, since at Titane in Sicyonia the -statue of Æsculapius was called Health, and that it was plain even to -a child that the course of the sun on the earth produces health among -mankind. - -At Ægium there is also a temple to Athene and another to Hera, and -Athene has two statues in white stone, but the statue of Hera may be -looked upon by none but women, and those only the priestesses. And -near the theatre is a temple and statue of beardless Dionysus. There -are also in the market-place sacred precincts of Zeus Soter, and two -statues on the left as you enter both of brass, the one without a beard -seemed to me the older of the two. And in a building right opposite -the road are brazen statues of Poseidon, Hercules, Zeus, and Athene, -and they call them the Argive gods, because the Argive tradition says -they were made at Argos, but the people of Ægium say it was because the -statues were deposited with them by the Argives. And they say further -that they were ordered to sacrifice to these statues every day: and -they found out a trick by which they could sacrifice as required, but -without any expense by feasting on the victims: and eventually these -statues were asked back by the Argives, and the people of Ægium asked -for the money they had spent on the sacrifices first, so the Argives -(as they could not pay this) left the statues with them. - - - - -CHAPTER XXIV. - - -At Ægium there is also near the market-place a temple in common to -Apollo and Artemis, and in the market-place is a temple to Artemis -alone dressed like a huntress, and the tomb of Talthybius the herald. -Talthybius has also a monument erected to him at Sparta, and both -cities perform funeral rites in his honour. And near the sea at Ægium -Aphrodite has a temple, and next Poseidon, and next Proserpine the -daughter of Demeter, and fourthly Zeus Homagyrius (_the Gatherer_). -There are statues too of Zeus and Aphrodite and Athene. And Zeus was -surnamed Homagyrius, because Agamemnon gathered together at this place -the most famous men in Greece, to deliberate together in common how to -attack the realm of Priam. Agamemnon has much renown generally, but -especially because with the army that accompanied him first, without -any reinforcements, he sacked Ilium and all the surrounding cities. And -next to Zeus Homagyrius is the temple of Pan-Achæan Demeter. And the -sea-shore at Ægium, where these temples just described are, furnishes -abundantly water good to drink from a well. There is also a temple to -Safety, the statue of the goddess may be seen by none but the priests, -but the rites are as follows. They take from the altar of the goddess -cakes made after the fashion of the country and throw them into the -sea, and say that they send them to Arethusa in Syracuse. The people at -Ægium have also several brazen statues as Zeus as a boy, and Hercules -without a beard, by Ageladas the Argive. Priests are chosen annually -for these gods, and each of the statues remains in the house of the -priest. And in older times the most beautiful boy was chosen as priest -to Zeus, and when their beards grew then the priest’s office passed -to some other beautiful boy. And Ægium is the place where the general -meeting of the Achæans is still held, just as the Amphictyonic Council -is held at Thermopylæ and Delphi. - -As you go on you come to the river Selinus, and about 40 stades from -Ægium is a place called Helice near the sea. It was once an important -city, and the Ionians had there the most holy temple of Poseidon of -Helice. The worship of Poseidon of Helice still remained with them, -both when they were driven by the Achæans to Athens, and when they -afterwards went from Athens to the maritime parts of Asia Minor. And -the Milesians as you go to the well Biblis have an altar of Poseidon -of Helice before their city, and similarly at Teos the same god has -precincts and an altar. Even Homer has written of Helice, and of -Poseidon of Helice.[13] And later on the Achæans here, who drove some -suppliants from the temple and slew them, met with quick vengeance from -Poseidon, for an earthquake coming over the place rapidly overthrew -all the buildings, and made the very site of the city difficult for -posterity to find. Previously in earthquakes, remarkable for their -violence or extent, the god has generally given previous intimation -by signs. For either continuous rain or drought are mostly wont to -precede their approach: and in winter the air is hotter, and in summer -the disk of the sun is misty and has a different colour to its usual -colour, being either redder or slightly inclining to black. And the -springs are generally deficient in water, and gusts of wind sweeping -over the district uproot the trees, and in the sky are meteors with -flames of fire, and the appearance of the stars is unusual and excites -consternation in the beholders, and moreover vapours and exhalations -rise up out of the ground. And many other indications does the god -give in the case of violent earthquakes. And earthquakes are not -all similar, but those who have paid attention to such things from -the first or been instructed by others have been able to recognize -the following phenomena. The mildest of them, if indeed the word -mildness is applicable to any of them, is when simultaneously with the -first motion of the earth and with the rocking of buildings to their -foundation a counter motion restores them to their former position. And -in such an earthquake you may see pillars nearly rooted up falling into -their places again, and walls that gaped asunder joining again: and -beams that slipped out of their fittings slipping back again: so too in -the pipes of conduits, if any pipe bursts from the pressure of water, -the broken parts weld together again better than any workmen could -adjust them. Another kind of earthquake destroys everything within its -range, and, on whatever it spends its force, forthwith batters it down, -like the military engines employed in sieges. But the most deadly kind -of earthquake may be recognized by the following concomitants. The -breath of a man in a long-continued fever comes thicker and with much -effort, and this is marked in other parts of the body, but especially -by feeling the pulse. Similarly this kind of earthquake they say -undermines the foundations of buildings, and makes them rock to and -fro, like the effect produced by the burrowing of moles in the earth. -And this is the only kind of earthquake that leaves no trace in the -earth of previous habitation. This was the kind of earthquake that -rased Helice to the ground. And they say another misfortune happened -to the place in the winter at the same time. The sea encroached over -much of the district and quite flooded Helice with water: and the grove -of Poseidon was so submerged that the tops of the trees alone were -visible. And so the god suddenly sending the earthquake, and the sea -encroaching simultaneously, the inundation swept away Helice and its -population. A similar catastrophe happened to the town of Sipylus which -was swallowed up by a landslip. And when this landslip occurred in the -rock water came forth, and became a lake called Saloe, and the ruins -of Sipylus were visible in the lake, till the water pouring down hid -them from view. Visible too are the ruins of Helice, but not quite as -clearly as formerly, because they have been effaced by the action of -the sea. - -[13] Hom. Iliad, ii. 575; viii. 203; xx. 404. - - - - -CHAPTER XXV. - - -One may learn not only from this ruin of Helice but also from other -cases that the vengeance of heaven for outrages upon suppliants -is sure. Thus the god at Dodona plainly exhorted men to respect -suppliants. For to the Athenians in the days of Aphidas came the -following message from Zeus at Dodona. - -“Think of the Areopagus and the smoking altars of the Eumenides, for -you must treat as suppliants the Lacedæmonians conquered in battle. -Slay them not with the sword, harm not suppliants. Suppliants are -inviolable.” - -This the Greeks remembered when the Peloponnesians came to Athens, -in the reign of Codrus the son of Melanthus. All the rest of the -Peloponnesian army retired from Attica, when they heard of the death -of Codrus and the circumstances attending it. For they did not any -longer expect victory, as Codrus had devoted himself in accordance with -the oracle at Delphi. But some of the Lacedæmonians got stealthily -into the city by night, and at daybreak perceived that their friends -had retired, and, as the Athenians began to muster against them, fled -for safety to the Areopagus and to the altars of the goddesses called -the August.[14] And the Athenians allowed the suppliants to depart -scot-free on this occasion, but some years later the authorities -destroyed the suppliants of Athene, those of Cylo’s party who had -occupied the Acropolis, and both the murderers and their children were -considered accursed by the goddess. Upon the Lacedæmonians too who had -killed some suppliants in the temple of Poseidon at Tænarum came an -earthquake so long-continued and violent, that no house in Lacedæmon -could stand against it. And the destruction of Helice happened when -Asteus was Archon at Athens, in the 4th year of the 101st Olympiad, in -which Damon of Thuria was victor. And as there were none left remaining -at Helice the people of Ægium occupied their territory. - -And next to Helice, as you turn from the sea to the right, you will -come to the town of Cerynea, built on a hill above the high-road. It -got its name either from some local ruler or from the river Cerynites, -which rises in Arcadia in the Mountain Cerynea, and flows through -the district of those Achæans, who came from Argolis and dwelt there -through the following mischance. The fort of Mycenæ could not be -captured by the Argives owing to its strength, (for it had been built -by the Cyclopes as the wall at Tiryns also), but the people of Mycenæ -were obliged to evacuate their city because their supplies failed, -and some of them went to Cleonæ, but more than half took refuge with -Alexander in Macedonia, who had sent Mardonius the son of Gobryas -on a mission to the Athenians, and the rest went to Cerynea, and -Cerynea became more powerful through this influx of population, and -more notable in after times through this coming into the town of -the people of Mycenæ. And at Cerynea is a temple of the Eumenides, -built they say by Orestes. Whatever wretch, stained with blood or -any other defilement, comes into this temple to look round, he is -forthwith driven frantic by his fears. And for this reason people are -not admitted into this temple indiscriminately. The statues of the -goddesses in the temple are of wood and not very large: but the statues -of some women in the vestibule are of stone and artistically carved: -the natives say that they are some priestesses of the Eumenides. - -And as you return from Cerynea to the high road, and proceed along it -no great distance, the second turn to the right from the sea takes -you by a winding road to Bura, which lies on a hill. The town got its -name they say from Bura the daughter of Ion, the Son of Xuthus by -Helice. And when Helice was totally destroyed by the god, Bura also -was afflicted by a mighty earthquake, so that none of the old statues -were left in the temples. And those that happened to be at that time -away on military service or some other errand were the only people of -Bura preserved. There are temples here to Demeter, and Aphrodite, and -Dionysus, and Ilithyia. Their statues are of Pentelican marble by the -Athenian Euclides. Demeter is robed. There is also a temple to Isis. - -And as you descend from Bura to the sea is the river called Buraicus, -and a not very big Hercules in a cave, surnamed Buraicus, whose -oracular responses are ascertained by dice on a board. He that consults -the god prays before his statue, and after prayer takes dice, plenty -of which are near Hercules, and throws four on the board. And on every -dice is a certain figure inscribed, which has its interpretation in -a corresponding figure on the board. It is about 30 stades from this -temple of Hercules to Helice by the direct road. And as you go on your -way from the temple of Hercules you come to a perennial river, that has -its outlet into the sea, and rises in an Arcadian mountain, its name -is Crathis as also the name of the mountain, and from this Crathis the -river near Croton in Italy got its name. And near the Crathis in Achaia -was formerly the town Ægæ, which they say was eventually deserted from -its weakness. Homer has mentioned this Ægæ in a speech of Hera, - - “They bring you gifts to Helice and Ægæ,”[15] - -plainly therefore Poseidon had gifts equally at Helice and Ægæ. And -at no great distance from Crathis is a tomb on the right of the road, -and on it you will find a rather indistinct painting of a man standing -by a horse. And the road from this tomb to what is called Gaius is -30 stades: Gaius is a temple of Earth called the Broad-breasted. The -statue is very ancient. And the woman who becomes priestess remains -henceforth in a state of chastity, and before she must only have been -married once. And they are tested by drinking bull’s blood, whoever of -them is not telling the truth is detected at once and punished. And -if there are several competitors, the woman who obtains most lots is -appointed priestess. - -[14] A euphemism for the Eumenides. - -[15] Iliad, viii. 203. - - - - -CHAPTER XXVI. - - -And the seaport at Ægira (both town and seaport have the same name) is -72 stades from the temple of Hercules Buraicus. Near the sea there is -nothing notable at Ægira, from the port to the upper part of the town -is 12 stades. In Homer[16] the town is called Hyperesia, the present -name was given to it by the Ionian settlers for the following reason. -A hostile band of Sicyonians was going to invade their land. And they, -not thinking themselves a match for the Sicyonians, collected together -all the goats in the country, and fastened torches to their horns, -and directly night came on lit these torches. And the Sicyonians, who -thought that the allies of the Hyperesians were coming up, and that -this light was the campfires of the allied force, went home again: and -the Hyperesians changed the name of their city because of these goats, -and at the place where the goat that was most handsome and the leader -of the rest had crouched down there they built a temple to Artemis the -Huntress, thinking that this stratagem against the Sicyonians would -not have occurred to them but for Artemis. Not that the name Ægira -prevailed at once over Hyperesia. Even in my time there are still some -who call Oreus in Eubœa by its old name of Hestiæa. At Ægira there -is a handsome temple of Zeus, and his statue in a sitting posture in -Pentelican marble by the Athenian Euclides. The head and fingers and -toes are of ivory, and the rest is wood gilt and richly variegated. -There is also a temple of Artemis, and a statue of the goddess which is -of modern art. A maiden is priestess, till she grows to a marriageable -age. And the old statue that stands there is, according to the -tradition of the people at Ægira, Iphigenia the daughter of Agamemnon: -and if they state what is correct, the temple must originally have been -built to Iphigenia. There is also a very ancient temple of Apollo, -ancient is the temple, ancient are the gables, ancient is the statue -of the god, which is naked and of great size. Who made it none of the -natives could tell: but whoever has seen the Hercules at Sicyon, would -conjecture that the Apollo at Ægira was by the same hand as that, -namely by Laphaes of Phlius. And there are some statues of Æsculapius -in the temple in a standing position, and of Serapis and Isis apart in -Pentelican marble. And they worship most of all Celestial Aphrodite: -but men must not enter her temple. But into the temple of the Syrian -goddess they may enter on stated days, but only after the accustomed -rites and fasting. I have also seen another building in Ægira, in which -there is a statue of Fortune with the horn of Amalthea, and next it -a Cupid with wings: to symbolize to men that success in love is due -to chance rather than beauty. I am much of the opinion of Pindar in -his Ode that Fortune is one of the Fates, and more powerful than her -sisters. And in this building at Ægira is a statue of a man rather old -and evidently in grief, and 3 women are taking off their bracelets, -and there are 3 young men standing by, and one has a breastplate on. -The tradition about him is that he died after fighting most bravely of -all the people of Ægira against the Achæans, and his brothers brought -home the news of his death, and his sisters are stripping off their -bracelets out of grief at his loss, and the people of the place call -the old man his father Sympathetic, because he is clearly grieving in -the statue. - -And there is a direct road from Ægira starting from the temple of Zeus -over the mountains. It is a hilly road, and about 40 stades bring you -to Phelloe, not a very important place, nor inhabited at all when -the Ionians still occupied the land. The neighbourhood of Phelloe is -very good for vine-growing, and in the rocky parts are trees and wild -animals, as wild deer and wild boars. And if any places in Greece are -well situated in respect of abundance of water, Phelloe is one of them. -And there are temples to Dionysus and Artemis, the goddess is in bronze -in the act of taking a dart out of her quiver, and Dionysus’ statue is -decorated with vermilion. As you go down towards the seaport from Ægira -and forward a little there is, on the right of the road, a temple of -Artemis the Huntress, where they say the goat crouched down. - -And next to Ægira is Pellene: the people of Pellene are the last of -the Achæans near Sicyon and Argolis. Their town was called according to -their own tradition from Pallas who they say was one of the Titans, but -according to the tradition of the Argives from the Argive Pellen, who -was they say the son of Phorbas and grandson of Triopas. And between -Ægira and Pellene there is a town subject to Sicyon called Donussa, -which was destroyed by the Sicyonians, and which they say is mentioned -by Homer in his Catalogue of Agamemnon’s forces in the line, - - “And those who inhabited Hyperesia and steep Donoessa.” - Il. ii. 573. - -But when Pisistratus collected the verses of Homer, that had been -scattered about and had to be got together from various quarters, -either he or some of his companions in the task changed the name -inadvertently.[17] The people of Pellene call their seaport -Aristonautæ. To it from Ægira on the sea is a distance of 120 stades, -and it is half this distance to Pellene from the seaport. The name -Aristonautæ was given they say to their seaport because the Argonauts -put in at the harbour. - -[16] Iliad, ii. 573. - -[17] To _Gonoessa_, the reading to be found in modern texts of Homer. - - - - -CHAPTER XXVII. - - -And the town of Pellene is on a hill which is very steep in its topmost -peak, (indeed precipitous and therefore uninhabited), and is built -upon its more level parts not continuously, but is cut as it were into -two parts by the peak which lies between. And as you approach Pellene -you see a statue of Hermes on the road called Dolios (_wily_), he is -very ready to accomplish the prayers of people: it is a square statue, -the god is bearded and has a hat on his head. On the way to the town -there is also a temple of Athene made of the stone of the country, her -statue is of ivory and gold by they say Phidias, who earlier still made -statues of Athene at Athens and Platæa. And the people of Pellene say -that there is a shrine of Athene deep underground under the base of -her statue, and that the air from it is damp and therefore good for -the ivory. And above the temple of Athene is a grove with a wall built -round it to Artemis called the Saviour, their greatest oath is by her. -No one may enter this grove but the priests, who are chiefly chosen out -of the best local families. And opposite this grove is the temple of -Dionysus called the Lighter, for when they celebrate his festival they -carry torches into his temple by night, and place bowls of wine all -over the city. At Pellene there is also a temple of Apollo Theoxenius, -the statue is of bronze, and they hold games to Apollo called -Theoxenia, and give silver as a prize for victory, and the men of the -district contend. And near the temple of Apollo is one of Artemis, -she is dressed as an archer. And there is a conduit built in the -market-place, their baths have to be of rain-water for there are not -many wells with water to drink below the city, except at a place called -Glyceæ. And there is an old gymnasium chiefly given up to the youths to -practise in, nor can any be enrolled as citizens till they have arrived -at man’s estate. Here is the statue of Promachus of Pellene, the son of -Dryon, who won victories in the pancratium, one at Olympia, three at -the Isthmus, and two at Nemea, and the people of Pellene erected two -statues to him, one at Olympia, and one in the gymnasium, the latter in -stone and not in brass. And it is said that in the war between Corinth -and Pellene Promachus slew most of the enemy opposed to him. It is -said also that he beat at Olympia Polydamas of Scotussa, who contended -a second time at Olympia, after coming home safe from the King of the -Persians. But the Thessalians do not admit that Polydamas was beaten, -and they bring forward to maintain their view the line about Polydamas, - - “O Scotoessa, nurse of the invincible Polydamas.” - -However the people of Pellene hold Promachus in the highest honour. But -Chæron, though he won two victories in wrestling, and 4 at Olympia, -they do not even care to mention, I think because he destroyed the -constitution of Pellene, receiving a very large bribe from Alexander -the son of Philip to become the tyrant of his country. At Pellene -there is also a temple of Ilithyia, built in the smaller half of the -town. What is called Poseidon’s chapel was originally a parish room, -but is not used in our day, but it still continues to be held sacred to -Poseidon, and is under the gymnasium. - -And about 60 stades from Pellene is Mysæum, the temple of Mysian -Demeter. It was built they say by Mysius an Argive, who also received -Demeter into his house according to the tradition of the Argives. There -is a grove at Mysæum of all kinds of trees, and plenty of water springs -up from some fountains. And they keep the feast here to Demeter 7 days, -and on the third day of the feast the men withdraw from the temple, and -the women perform there alone during the night their wonted rites, and -not only are the men banished but even male dogs. And on the following -day, when the men return to the temple, the women and men mutually jest -and banter one another. And at no great distance from Mysæum is the -temple of Æsculapius called Cyros, where men are healed by the god. -Water too flows freely there, and by the largest of the fountains is -a statue of Æsculapius. And some rivers have their rise in the hills -above Pellene: one of them, called Crius from the Titan Crius, flows -in the direction of Ægira.... There is another river Crius which rises -at the mountain Sipylus and is a tributary of the Hermus. And on the -borders between Pellene and Sicyonia is the river Sythas, the last -river in Achaia, which has its outlet in the Sicyonian sea. - - - - -BOOK VIII.--ARCADIA. - - - - -CHAPTER I. - - -The parts of Arcadia near Argolis are inhabited by the people of Tegea -and Mantinea. They and the other Arcadians are the inland division of -the Peloponnese. For the Corinthians come first at the Isthmus: and -next them by the sea are the Epidaurians: and by Epidaurus and Trœzen -and Hermion is the Gulf of Argolis, and the maritime parts of Argolis: -and next are the states of the Lacedæmonians, and next comes Messenia, -which touches the sea at Mothone and Pylos and near Cyparissiæ. At -Lechæum the Sicyonians border upon the Corinthians, being next to -Argolis on that side: and next to Sicyon are the Achæans on the -sea-shore, and the other part of the Peloponnese opposite the Echinades -is occupied by Elis. And the borders between Elis and Messenia are by -Olympia and the mouth of the Alpheus, and between Elis and Achaia the -neighbourhood of Dyme. These states that I have mentioned border on the -sea, but the Arcadians live in the interior and are shut off from the -sea entirely: from which circumstance Homer describes them as having -come to Troy not in their own ships but in transports provided by -Agamemnon.[18] - -The Arcadians say that Pelasgus was the first settler in their land. -It is probable that others also came with Pelasgus and that he did not -come alone. For in that case what subjects would he have had? I think -moreover that Pelasgus was eminent for strength and beauty and judgment -beyond others, and that was why he was appointed king over them. This -is the description of him by Asius. - - “Divine Pelasgus on the tree-clad hills - Black Earth brought forth, to be of mortal race.” - -And Pelasgus when he became king contrived huts that men should be free -from cold and rain, and not be exposed to the fierce sun, and also -garments made of the hides of pigs, such as the poor now use in Eubœa -and Phocis. He was the inventor of these comforts. He too taught people -to abstain from green leaves and grass and roots that were not good to -eat, some even deadly to those who eat them. He discovered also that -the fruit of some trees was good, especially acorns. And several since -Pelasgus’ time have adopted this diet, so much so that the Pythian -Priestess, when she forbade the Lacedæmonians to touch Arcadia, did -so in the following words, “Many acorn-eating warriors are there in -Arcadia, who will keep you off. I tell you the truth, I bear you no -grudge.” - -And it was they say during the reign of Pelasgus that Arcadia was -called Pelasgia. - -[18] Iliad, ii. 612. - - - - -CHAPTER II. - - -And Lycaon the son of Pelasgus devised even wiser things than his -father. For he founded the town Lycosura on the Mountain Lycæus, and -called Zeus Lycæus, and established a festival to him called the -Lycæa. I do not think the Pan-Athenæa was established by the Athenians -earlier, for their games were called Athenæa till the time of Theseus, -when they were called Pan-Athenæa, because when they were then -celebrated all the Athenians were gathered together into one city. As -to the Olympian games--which they trace back to a period earlier than -man, and in which they represent Cronos and Zeus wrestling, and the -Curetes as the first competitors in running--for these reasons they may -be passed over in the present account. And I think that Cecrops, king -of Athens, and Lycaon were contemporaries, but did not display equal -wisdom to the deity. For Cecrops was the first to call Zeus supreme, -and did not think it right to sacrifice anything that had life, but -offered on the altar the national cakes, which the Athenians still call -by a special name, (_pelani_). But Lycaon brought a baby to the altar -of Lycæan Zeus, and sacrificed it upon it, and sprinkled its blood on -the altar. And they say directly after this sacrifice he became a wolf -instead of a man. This tale I can easily credit, as it is a very old -tradition among the Arcadians, and probable enough in itself. For the -men who lived in those days were guests at the tables of the gods in -consequence of their righteousness and piety, and those who were good -clearly met with honour from the gods, and similarly those who were -wicked with wrath, for the gods in those days were sometimes mortals -who are still worshipped, as Aristæus, and Britomartis of Crete, and -Hercules the son of Alcmena, and Amphiaraus the son of Œcles, and -besides them Castor and Pollux. So one might well believe that Lycaon -became a wolf, and Niobe the daughter of Tantalus a stone. But in our -day, now wickedness has grown and spread all over the earth in all -towns and countries, no mortal any longer becomes a god except in the -language of excessive flattery,[19] and the wicked receive wrath from -the gods very late and only after their departure from this life. And -in every age many curious things have happened, and some of them have -been made to appear incredible to many, though they really happened, -by those who have grafted falsehood on to truth. For they say that -after Lycaon a person became a wolf from a man at the Festival of -Lycæan Zeus, but not for all his life: for whenever he was a wolf if -he abstained from meat ten months he became a man again, but if he -tasted meat he remained a beast. Similarly they say that Niobe on Mount -Sipylus weeps in summer time. And I have heard of other wonderful -things, as people marked like vultures and leopards, and of the Tritons -speaking with a human voice, who sing some say through a perforated -shell. Now all that listen with pleasure to such fables are themselves -by nature apt to exaggerate the wonderful, and so mixing fiction with -truth they get discredited. - -[19] _e.g._, as used to the Roman Emperors, _divus_. - - - - -CHAPTER III. - - -The third generation after Pelasgus Arcadia advanced in population and -cities. Nyctimus was the eldest son of Lycaon and succeeded to all -his power, and his brothers built cities where each fancied. Pallas -and Orestheus and Phigalus built Pallantium, and Orestheus built -Oresthasium, and Phigalus built Phigalia. Stesichorus of Himera has -mentioned a Pallantium in Geryoneis, and Phigalia and Oresthasium in -process of time changed their names, the latter got called Oresteum -from Orestes the son of Agamemnon, and the former Phialia from -Phialus the son of Bucolion. And Trapezeus and Daseatas and Macareus -and Helisson and Thocnus built Thocnia, and Acacus built Acacesium. -From this Acacus, according to the tradition of the Arcadians, Homer -invented a surname for Hermes. And from Helisson the city and river -Helisson got their names. Similarly also Macaria and Dasea and Trapezus -got their names from sons of Lycaon. And Orchomenus was founder of -Methydrium and Orchomenus, which is called rich in cattle by Homer -in his Iliad.[20] And Hypsus built Melæneæ and Hypsus and Thyræum -and Hæmoniæ: and according to the Arcadians Thyrea in Argolis and -the Thyreatic Gulf got their name from Thyreates. And Mænalus built -Mænalus, in ancient times the most famous town in Arcadia, and Tegeates -built Tegea, and Mantineus built Mantinea. And Cromi got its name from -Cromus, and Charisia from Charisius its founder, and Tricoloni from -Tricolonus, and Peræthes from Peræthus, and Asea from Aseatas, and -Lycoa from Lyceus, and Sumatia from Sumateus. And both Alipherus and -Heræus gave their names to towns. And Œnotrus, the youngest of the sons -of Lycaon, having got money and men from his brother Nyctimus, sailed -to Italy, and became king of the country called after him Œnotria. This -was the first colony that started from Greece, for if one accurately -investigates one will find that no foreign voyages for the purpose of -colonization were ever made before Œnotrus. - -With so many sons Lycaon had only one daughter Callisto. According to -the tradition of the Greeks Zeus had an intrigue with her. And when -Hera detected it she turned Callisto into a she-bear, whom Artemis shot -to please Hera. And Zeus sent Hermes with orders to save the child that -Callisto was pregnant with. And her he turned into the Constellation -known as the Great Bear, which Homer mentions in the voyage of Odysseus -from Calypso, - - “Looking on the Pleiades and late-setting Bootes, and the Bear, which - they also call Charles’ wain.”[21] - -But perhaps the Constellation merely got its name out of honour to -Callisto, for the Arcadians shew her grave. - -[20] Iliad, ii. 605. - -[21] Odyssey, v. 272, 273. - - - - -CHAPTER IV. - - -And after the death of Nyctimus Arcas the son of Callisto succeeded -him in the kingdom. And he introduced sowing corn being taught by -Triptolemus, and showed his people how to make bread, and to weave -garments and other things, having learnt spinning from Adristas. And in -his reign the country was called Arcadia instead of Pelasgia, and the -inhabitants were called Arcadians instead of Pelasgi. And they say he -mated with no mortal woman but with a Dryad Nymph. For the Nymphs used -to be called Dryades, and Epimeliades, and sometimes Naiades, Homer in -his poems mainly mentions them as Naiades.[22] The name of this Nymph -was Erato, and they say Arcas had by her Azan and Aphidas and Elatus: -he had had a bastard son Autolaus still earlier. And when they grew up -Arcas divided the country among his 3 legitimate sons, Azania took its -name from Azan, and they are said to be colonists from Azania who dwell -near the cave in Phrygia called Steunos and by the river Pencala. And -Aphidas got Tegea and the neighbouring country, and so the poets call -Tegea the lot of Aphidas. And Elatus had Mount Cyllene, which had no -name then, and afterwards he migrated into what is now called Phocis, -and aided the Phocians who were pressed hard in war by the Phlegyes, -and built the city Elatea. And Azan had a son Clitor, and Aphidas had -a son called Aleus, and Elatus had five sons, Æpytus and Pereus and -Cyllen and Ischys and Stymphelus. And when Azan died funeral games -were first established, I don’t know whether any other but certainly -horseraces. And Clitor the son of Azan lived at Lycosora, and was -the most powerful of the kings, and built the city which he called -Clitor after his own name. And Aleus inherited his father’s share. And -Mount Cyllene got its name from Cyllen, and from Stymphelus the well -and city by the well were both called Stymphelus. The circumstances -attending the death of Ischys, the son of Elatus, I have already given -in my account of Argolis. And Pereus had no male offspring but only a -daughter Neæra, who married Autolycus, who dwelt on Mount Parnassus, -and was reputed to be the son of Hermes, but was really the son of -Dædalion. - -And Clitor the son of Azan had no children, so the kingdom of Arcadia -devolved upon Æpytus the son of Elatus. And as he was out hunting he -was killed not by any wild animal but by a serpent, little expecting -such an end. I have myself seen the particular kind of serpent. It is a -very small ash-coloured worm, marked with irregular stripes, its head -is broad and its neck narrow, it has a large belly and small tail, and, -like the serpent they call the horned serpent, walks sideways like the -crab. And Æpytus was succeeded in the kingdom by Aleus, for Agamedes -and Gortys, the sons of Stymphelus, were great-grandsons of Arcas, -but Aleus was his grandson, being the son of Aphidas. And Aleus built -the old temple to Athene Alea at Tegea, which he made the seat of his -kingdom. And Gortys, the son of Stymphelus, built the town Gortys by -the river called Gortynius. And Aleus had three sons, Lycurgus and -Amphidamas and Cepheus, and one daughter Auge. According to Hecatæus -Hercules, when he came to Tegea, had an intrigue with this Auge, and -at last she was discovered to be with child by him, and Aleus put her -and the child in a chest and let it drift to sea. And she got safely -to Teuthras, a man of substance in the plain of Caicus, and he fell in -love with her and married her. And her tomb is at Pergamus beyond the -Caicus, a mound of earth with a stone wall round it, and on the tomb a -device in bronze, a naked woman. And after the death of Aleus Lycurgus -his son succeeded to the kingdom by virtue of being the eldest. He -did nothing very notable except that he slew by guile and not fairly -Areithous a warrior. And of his sons Epochus died of some illness, -but Ancæus sailed to Colchi with Jason, and afterwards, hunting with -Meleager the wild boar in Calydon, was killed by it. Lycurgus lived to -an advanced old age, having survived both his sons. - -[22] _e.g._ Odyssey, xiii. 104. - - - - -CHAPTER V. - - -And after the death of Lycurgus Echemus, the son of Aeropus the son of -Cepheus the son of Aleus, became king of the Arcadians. In his reign -the Dorians, who were returning to the Peloponnese under the leadership -of Hyllus the son of Hercules, were beaten in battle by the Achæans -near the Isthmus of Corinth, and Echemus slew Hyllus in single combat -being challenged by him. For this seems more probable to me now than -my former account, in which I wrote that Orestes was at this time king -of the Achæans, and that it was during his reign that Hyllus ventured -his descent upon the Peloponnese. And according to the later tradition -it would seem that Timandra, the daughter of Tyndareus, married -Echemus after he had killed Hyllus. And Agapenor, the son of Ancæus -and grandson of Lycurgus, succeeded Echemus and led the Arcadians to -Troy. And after the capture of Ilium the storm which fell on the Greeks -as they were sailing home carried Agapenor and the Arcadian fleet to -Cyprus, and he became the founder of Paphos, and erected the temple of -Aphrodite in that town, the goddess having been previously honoured by -the people of Cyprus in the place called Golgi. And afterwards Laodice, -the daughter of Agapenor, sent to Tegea a robe for Athene Alea, and the -inscription on it gives the nationality of Laodice. - -“This is the robe which Laodice gave to her own Athene, sending it -from sacred Cyprus to her spacious fatherland.” - -And as Agapenor did not get home from Ilium, the kingdom devolved -upon Hippothous, the son of Cercyon, the son of Agamedes, the son of -Stymphelus. Of him they record nothing notable, but that he transferred -the seat of the kingdom from Tegea to Trapezus. And Æpytus the son of -Hippothous succeeded his father, and Orestes the son of Agamemnon, -in obedience to the oracle of Apollo at Delphi, migrated to Arcadia -from Mycenæ. And Æpytus the son of Hippothous presuming to go into the -temple of Poseidon at Mantinea, (though men were not allowed to enter -it either then or now,) was struck blind on his entrance, and died not -long afterwards. - -And during the reign of Cypselus, his son and successor, the Dorians -returned to the Peloponnese in ships, landing near the Promontory of -Rhium, not as three generations earlier attempting to return by way -of the Isthmus of Corinth, and Cypselus, hearing of their return, -gave his daughter in marriage to Cresphontes, the only unmarried son -of Aristomachus, and thus won him over to his interests, and he and -the Arcadians had now nothing to fear. And the son and successor of -Cypselus was Olæas, who, in junction with the Heraclidæ from Lacedæmon -and Argos, restored his sister’s son Æpytus to Messene. The next king -was Bucolion, the next Phialus, who deprived Phigalus, (the founder -of Phigalia, and the son of Lycaon), of the honour of giving his name -to that town, by changing its name to Phialia after his own name, -though the new name did not universally prevail. And during the reign -of Simus, the son of Phialus, the old statue of Black Demeter that -belonged to the people of Phigalia was destroyed by fire. This was a -portent that not long afterwards Simus himself would end his life. -And during the reign of Pompus his successor the Æginetans sailed to -Cyllene for purposes of commerce. There they put their goods on beasts -of burden and took them into the interior of Arcadia. For this good -service Pompus highly honoured the Æginetans, and out of friendship -to them gave the name of Æginetes to his son and successor: who was -succeeded by his son Polymestor during whose reign Charillus and -the Lacedæmonians first invaded the district round Tegea, and were -beaten in battle by the men of Tegea, and also by the women who -put on armour, and Charillus and his army were taken prisoners. We -shall give a further account of them when we come to Tegea. And as -Polymestor had no children Æchmis succeeded, the son of Briacas, and -nephew of Polymestor. Briacas was the son of Æginetes but younger -than Polymestor. And it was during the reign of Æchmis that the war -broke out between the Lacedæmonians and Messenians. The Arcadians had -always had a kindly feeling towards the Messenians, and now they openly -fought against the Lacedæmonians in conjunction with Aristodemus king -of Messenia. And Aristocrates, the son of Æchmis, acted insolently to -his fellow-countrymen in various ways, but his great impiety to the -gods I cannot pass over. There is a temple of Artemis Hymnia on the -borders between Orchomenus and Mantinea. She was worshipped of old by -all the Arcadians. And her priestess at this time was a maiden. And -Aristocrates, as she resisted all his attempts to seduce her, and fled -at last for refuge to the altar near the statue of Artemis, defiled -her there. And when his wickedness was reported to the Arcadians they -stoned him to death, and their custom was thenceforward changed. -For instead of a maiden as priestess of Artemis they had a woman -who was tired of the company of men. His son was Hicetas, who had a -son Aristocrates, of the same name as his grandfather, and who met -with the same fate, for he too was stoned to death by the Arcadians, -who detected him receiving bribes from Lacedæmon, and betraying the -Messenians at the great reverse they met with at the Great Trench. This -crime was the reason why all the descendants of Cypselus were deposed -from the sovereignty of Arcadia. - - - - -CHAPTER VI. - - -In all these particulars about their kings, as I was curious, the -Arcadians gave me full information. And as to the nation generally, -their most ancient historical event is the war against Ilium, and -next their fighting against the Lacedæmonians in conjunction with the -Messenians; they also took part in the action against the Medes at -Platæa. And rather from compulsion than choice they fought under the -Lacedæmonians against the Athenians, and crossed into Asia Minor with -Agesilaus, and were present at the battle of Leuctra in Bœotia. But on -other occasions they exhibited their suspicion of the Lacedæmonians, -and after the reverse of the Lacedæmonians at Leuctra they at once left -them and joined the Thebans. They did not join the Greeks in fighting -against Philip and the Macedonians at Chæronea, or in Thessaly against -Antipater, nor did they fight against them, but they remained neutral. -And they did not (they say) share in fighting against the Galati at -Thermopylæ, only because they were afraid that, in the absence from -home of the flower of their young men, the Lacedæmonians would ravage -their land. And the Arcadians were of all the Greeks the most zealous -members of the Achæan League. And all that happened to them that I -could ascertain, not publicly but privately in their several cities, I -shall describe as I come to each part of the subject. - -The passes into Arcadia from Argolis are by Hysiæ and across the -mountain Parthenium into the district of Tegea, and two by Mantinea -through what are called _Holm-Oak_ and _Ladder_. _Ladder_ is the -broadest, and has steps cut in it. And when you have crossed that pass -you come to Melangea, which supplies the people of Mantinea with water -to drink. And as you advance from Melangea, about seven stades further, -you come to a well called the well of the Meliastæ. These Meliastæ -have orgies to Dionysus, and they have a hall of Dionysus near the -well, and a temple to Aphrodite Melænis (_Black_). There seems no other -reason for this title of the goddess, than that men generally devote -themselves to love in the darkness of night, not like the animals in -broad daylight. The other pass over Artemisium is far narrower than -_Ladder-pass_. I mentioned before that Artemisium has a temple and -statue of Artemis, and that in it are the sources of the river Inachus, -which as long as it flows along the mountain road is the boundary -between the Argives and Mantineans, but when it leaves this road flows -thenceforward through Argolis, and hence Æschylus and others call it -the Argive river. - - - - -CHAPTER VII. - - -As you cross over Artemisium into the district of Mantinea the plain -Argum (_unfruitful_) will receive you, rightly so called. For the rain -that comes down from the mountains makes the plain unfruitful, and -would have prevented it being anything but a swamp, had not the water -disappeared in a cavity in the ground. It reappears at a place called -Dine. This Dine is at a place in Argolis called Genethlium, and the -water is sweet though it comes up from the sea. At Dine the Argives -used formerly to offer to Poseidon horses ready bridled. Sweet water -comes up from the sea plainly here in Argolis, and also in Thesprotia -at a place called Chimerium. More wonderful still is the hot water of -Mæander, partly flowing from a rock which the river surrounds, partly -coming up from the mud of the river. And near Dicæarchia (_Puteoli_) in -Tyrrhenia the sea water is hot, and an island has been constructed, so -as for the water to afford warm baths. - -There is a mountain on the left of the plain Argum, where there are -ruins of the camp of Philip, the son of Amyntas, and of the village -Nestane. For it was at this village they say that Philip encamped, and -the well there they still call Philip’s well. He went into Arcadia to -win over the Arcadians to his side, and at the same time to separate -them from the other Greeks. Philip one can well believe displayed the -greatest valour of all the Macedonian kings before or after him, but -no rightminded person could call him a good man, seeing that he trod -under foot the oaths he had made to the gods, and on all occasions -violated truces, and dishonoured good faith among men. And the -vengeance of the deity came upon him not late, but early. For Philip -had only lived 46 years when the oracle at Delphi was made good by his -death, given to him they say when he inquired about the Persian war, - - “The bull is crowned, the end is come, the sacrificer’s near.” - -This as the god very soon showed did not refer to the Mede, but to -Philip himself. And after the death of Philip his baby boy by Cleopatra -the niece of Attalus was put by Olympias with his mother into a brazen -vessel over a fire, and so killed. Olympias also subsequently killed -Aridæus. The deity also intended as it seems to mow down all the family -of Cassander by untimely ends. For Cassander married Thessalonica -the daughter of Philip, and Thessalonica and Aridæus had Thessalian -mothers. As to Alexander all know of his early death. But if Philip -had considered the eulogium passed upon Glaucus the Spartan, and had -remembered that line in each of his actions, - - “The posterity of a conscientious man shall be fortunate,”[23] - -I do not think that there would have been any reason for any of the -gods to have ended at the same time the life of Alexander and the -Macedonian supremacy. But this has been a digression. - -[23] See Herod. vi. 86. Hesiod, 285. - - - - -CHAPTER VIII. - - -And next to the ruins of Nestane is a temple sacred to Demeter, to whom -the Mantineans hold a festival annually. And under Nestane is much of -the plain Argum, and the place called Mæras, which is 10 stades from -the plain. And when you have gone on no great distance you will come -to another plain, in which near the high road is a fountain called -Arne. The following is the tradition of the Arcadians about it. When -Rhea gave birth to Poseidon, the little boy was deposited with the -flocks and fed with the lambs, and so the fountain was called Arne, -(_lamb fountain_). And Rhea told Cronos that she had given birth to -a foal, and gave him a foal to eat up instead of the little boy, -just as afterwards instead of Zeus she gave him a stone wrapt up in -swaddling-clothes. As to these fables of the Greeks I considered them -childish when I began this work, but when I got as far as this book I -formed this view, that those who were reckoned wise among the Greeks -spoke of old in riddles and not directly, so I imagine the fables about -Cronos to be Greek wisdom. Of the traditions therefore about the gods I -shall state such as I meet with. - -Mantinea is about 12 stades from this fountain. Mantineus, the son -of Lycaon, seems to have built the town of Mantinea, (which name the -Arcadians still use), on another site, from which it was transferred to -its present site by Antinoe, the daughter of Cepheus the son of Aleus, -who according to an oracle made a serpent (what kind of serpent they -do not record) her guide. And that is why the river which flows by the -town got its name Ophis (_serpent_). And if we may form a judgment -from the Iliad of Homer this serpent was probably a dragon. For when -in the Catalogue of the Ships Homer describes the Greeks leaving -Philoctetes behind in Lemnos suffering from his ulcer,[24] he did not -give the title serpent to the watersnake, but he did give that title to -the dragon whom the eagle dropped among the Trojans.[25] So it seems -probable that Antinoe was led by a dragon. - -The Mantineans did not fight against the Lacedæmonians at Dipæa with -the other Arcadians, but in the Peloponnesian war they joined the -people of Elis against the Lacedæmonians, and fought against them, -with some reinforcements from the Athenians, and also took part in -the expedition to Sicily out of friendship to the Athenians. And -some time afterwards a Lacedæmonian force under King Agesipolis, the -son of Pausanias, invaded the territory of Mantinea. And Agesipolis -was victorious in the battle, and shut the Mantineans up in their -fortress, and captured Mantinea in no long time, not by storm, but -by turning the river Ophis into the city through the walls which were -built of unbaked brick. As to battering rams brick walls hold out -better even than those made of stone, for the stones get broken and -come out of position, so that brick walls suffer less, but unbaked -brick is melted by water just as wax by the sun. This stratagem which -Agesipolis employed against the walls of Mantinea was formerly employed -by Cimon, the son of Miltiades, when he was besieging Boges the Mede -and the Persians at Eion on the Strymon. So Agesipolis merely imitated -what he had heard sung of by the Greeks. And when he took Mantinea, -he left part of it habitable, but most of it he rased to the ground, -and distributed the inhabitants in the various villages. The Thebans -after the battle of Leuctra intended to restore the Mantineans from -these villages to Mantinea. But though thus restored they were not -at all faithful to the Thebans. For when they were besieged by the -Lacedæmonians they made private overtures to them for peace, without -acting in concert with the other Arcadians, and from fear of the -Thebans openly entered into an offensive and defensive alliance with -the Lacedæmonians, and in the battle fought on Mantinean territory -between the Thebans under Epaminondas and the Lacedæmonians they ranged -themselves with the Lacedæmonians. But after this the Mantineans and -Lacedæmonians were at variance, and the former joined the Achæan -League. And when Agis, the son of Eudamidas, was king of Sparta they -defeated him in self defence by the help of an Achæan force under -Aratus. They also joined the Achæans in the action against Cleomenes, -and helped them in breaking down the power of the Lacedæmonians. And -when Antigonus in Macedonia was Regent for Philip, the father of -Perseus, who was still a boy, and was on most friendly terms with the -Achæans, the Mantineans did several other things in his honour, and -changed the name of their city to Antigonea. And long afterwards, when -Augustus was about to fight the sea fight off the promontory of Apollo -at Actium, the Mantineans fought on his side, though the rest of the -Arcadians took part with Antony, for no other reason I think than that -the Lacedæmonians were on the side of Augustus. And ten generations -afterwards when Adrian was Emperor, he took away from the Mantineans -the imported name of Antigonea and restored the old name of Mantinea. - -[24] Iliad, ii. 721-723. - -[25] Iliad, xii. 200-208. - - - - -CHAPTER IX. - - -And the Mantinæans have a double temple divided in the middle by a wall -of partition, on one side is the statue of Æsculapius by Alcamenes, -on the other is the temple of Leto and her children. Praxiteles made -statues the third generation after Alcamenes. In the basement are the -Muse and Marsyas with his pipe. There also on a pillar is Polybius -the son of Lycortas, whom we shall mention hereafter. The Mantineans -have also several other temples, as one to Zeus Soter, and another to -Zeus surnamed Bountiful because he gives all good things to mankind, -also one to Castor and Pollux, and in another part of the city one to -Demeter and Proserpine. And they keep a fire continually burning here, -taking great care that it does not go out through inadvertence. I also -saw a temple of Hera near the theatre: the statues are by Praxiteles, -Hera is seated on a throne, and standing by her are Athene and Hebe the -daughter of Hera. And near the altar of Hera is the tomb of Arcas, the -son of Callisto: his remains were brought from Mænalus in accordance -with the oracle at Delphi. - - “Cold is Mæenalia, where Arcas lies - Who gave his name to all Arcadians. - Go there I bid you, and with kindly mind - Remove his body to the pleasant city, - Where three and four and even five roads meet, - There build a shrine and sacrifice to Arcas.” - -And the place where the tomb of Arcas is they call the altars of the -Sun. And not far from the theatre are some famous tombs, Vesta called -Common a round figure, and they say Antinoe the daughter of Cepheus -lies here. And there is a pillar above another tomb, and a man on -horseback carved on the pillar, Gryllus the son of Xenophon. And behind -the theatre are ruins of a temple of Aphrodite Symmachia and her -statue, and the inscription on the basement of it states that Nicippe -the daughter of Paseas offered it. And this temple was erected by the -Mantineans as a record to posterity of the seafight off Actium fought -by them in conjunction with the Romans. And they worship Athene Alea, -and have a temple and statue of her. They also regard Antinous as a -god, his temple is the latest in Mantinea, he was excessively beloved -by the emperor Adrian. I never saw him alive but have seen statues -and paintings of him. He has also honours elsewhere, and there is a -city near the Nile in Egypt called after him, and the following is -the reason why he was honoured at Mantinea. He belonged by birth to -the town Bithynium in Bithynia beyond the river Sangarius, and the -Bithynians were originally Arcadians from Mantinea. That is why the -Emperor assigned him divine honours at Mantinea, and his rites are -annual, and games are held to him every fifth year. And the Mantineans -have a room in the Gymnasium which has statues of Antinous, and is in -other respects well worth a visit for the precious stones with which -it is adorned and the paintings, most of which are of Antinous and -make him resemble young Dionysus. And moreover there is an imitation -here of the painting at Ceramicus of the action of the Athenians at -Mantinea. And in the market-place the Mantineans have the brazen image -of a woman, who they say is Diomenea the daughter of Arcas, and they -have also the hero-chapel of Podares, who they say fell in the battle -against Epaminondas and the Thebans. But three generations before my -time they changed the inscription on the tomb to suit a descendant and -namesake of Podares, who lived at the period when one could become a -Roman Citizen. But it was the old Podares that the Mantineans in my -time honoured, saying that the bravest (whether of their own men or -their allies) in the battle was Gryllus the son of Xenophon, and next -Cephisodorus of Marathon, who was at that time the Commander of the -Athenian Cavalry, and next Podares. - - - - -CHAPTER X. - - -There are roads leading from Mantinea to the other parts of Arcadia, I -will describe the most notable things to see on each of them. As you -go to Tegea on the left of the highroad near the walls of Mantinea -is a place for horseracing, and at no great distance is the course -where the games to Antinous take place. And above this course is the -Mountain Alesium, so called they say from the wanderings of Rhea, and -on the mountain is a grove of Demeter. And at the extreme end of the -mountain is the temple of Poseidon Hippius, not far from the course -in Mantinea. As to this temple I write what I have heard and what -others have recorded about it. It was built in our day by the Emperor -Adrian, who appointed overseers over the workmen, that no one might -spy into the old temple nor move any portion of its ruins, and he -ordered them to build the new temple round the old one, which was they -say originally built to Poseidon by Agamedes and Trophonius, who made -beams of oak and adjusted them together. And when they kept people -from entering into this temple they put up no barrier in front of the -entrance, but only stretched across a woollen thread, whether they -thought this would inspire fear as people then held divine things in -honour, or that there was some efficacy in this thread. And Æpytus the -son of Hippothous neither leapt over this thread nor crept under it -but broke through it and so entered the temple, and having acted with -impiety was struck blind, (sea water bursting into his eyes from the -outraged god), and soon after died. There is an old tradition that sea -water springs up in this temple. The Athenians have a similar tradition -about their Acropolis, and so have the Carians who dwell at Mylasa -about the temple of their god, whom they call in their native dialect -Osogo. The Athenians are only about 20 stades distant from the sea at -Phalerum, and the seaport for Mylasa is 80 stades from that town, but -the Mantineans are at such a very long distance from the sea that this -is plainly supernatural there. - -When you have passed the temple of Poseidon you come to a trophy -in stone erected for a victory over the Lacedæmonians and Agis. -This was the disposition of the battle. On the right wing were the -Mantineans themselves, with an army of all ages under the command of -Podares, the great grandson of that Podares who had fought against -the Thebans. They had also with them the seer from Elis, Thrasybulus -the son of Æneas of the family of the Iamidæ, who prophesied victory -for the Mantineans, and himself took part in the action. The rest -of the Arcadians were posted on the left wing, each town had its -own commander, and Megalopolis had two, Lydiades and Leocydes. And -Aratus with the Sicyonians and Achæans occupied the centre. And Agis -and the Lacedæmonians extended their line of battle that they might -not be outflanked by the enemy, and Agis and his staff occupied the -centre. And Aratus according to preconcerted arrangement with the -Arcadians fell back (he and his army) when the Lacedæmonians pressed -them hard, and as they fell back they formed the shape of a crescent. -And Agis and the Lacedæmonians were keen for victory, and _en masse_ -pressed fiercely on Aratus and his division. And they were followed -by the Lacedæmonians on the wings, who thought it would be a great -stepping stone to victory to rout Aratus and his division. But the -Arcadians meanwhile stole upon their flanks, and the Lacedæmonians -being surrounded lost most of their men, and their king Agis the son of -Eudamidas fell. And the Mantineans said that Poseidon appeared helping -them, and that is why they erected their trophy as a votive offering -to Poseidon. That the gods have been present at war and slaughter has -been represented by those who have described the doings and sufferings -of the heroes at Ilium, the Athenian poets have sung also that the gods -took part in the battles at Marathon and Salamis. And manifestly the -army of the Galati perished at Delphi through Apollo and the evident -assistance of divine beings. So the victory here of the Mantineans may -have been largely due to Poseidon. And they say that Leocydes, who with -Lydiades was the general of the division from Megalopolis, was the -ninth descendant from Arcesilaus who lived at Lycosura, of whom the -Arcadians relate the legend that he saw a stag (which was sacred to the -goddess Proserpine) of extreme old age, on whose neck was a collar -with the following inscription, - - “I was a fawn and captured, when Agapenor went to Ilium.” - -This tradition shews that the stag is much longer-lived than the -elephant. - - - - -CHAPTER XI. - - -Next to the temple of Poseidon you will come to a place full of oak -trees called Pelagos; there is a road from Mantinea to Tegea through -these oak trees. And the boundary between the districts of Mantinea -and Tegea is the round altar on the highroad. And if you should turn -to the left from the temple of Poseidon, in about five stades you will -come to the tombs of the daughters of Pelias. The people of Mantinea -say they dwelt here to avoid the vituperations which came upon them -for the death of their father. For as soon as Medea came to Iolcos she -forthwith plotted against Pelias, really working for Jason’s interest, -while ostensibly hostile to him. She told the daughters of Pelias -that, if they liked, she could make their father a young man instead -of an old man. So she slew a ram and boiled his flesh with herbs in a -caldron, and she brought the old ram out of the caldron in the shape -of a young man alive. After this she took Pelias to boil and cut him -up, but his daughters got hardly enough of him to take to burial. This -compelled them to go and live in Arcadia, and when they died their -sepulchres were raised here. No poet has given their names so far as I -know, but Mico the painter has written under their portraits the names -Asteropea and Antinoe. - -And the place called Phœzon is about 20 stades from these tombs, where -is a tomb with a stone base, rising up somewhat from the ground. -The road is very narrow at this place, and they say it is the tomb -of Areithous, who was called Corynetes from the club which he used -in battle. As you go about 30 stades along the road from Mantinea -to Pallantium, the oak plantation called Pelagos extends along the -highroad, and here the cavalry of the Mantineans and Athenians fought -against the Bœotian cavalry. And the Mantineans say that Epaminondas -was killed here by Machærion a Mantinean, but the Lacedæmonians say -that the Machærion who killed Epaminondas was a Spartan. But the -Athenian account, corroborated by the Thebans, is that Epaminondas was -mortally wounded by Gryllus: and this corresponds with the painting of -the action at Mantinea. The Mantineans also seem to have given Gryllus -a public funeral, and erected to him his statue on a pillar where he -fell as the bravest man in the allied army: whereas Machærion, though -the Lacedæmonians mention him, had no special honours paid to him as a -brave man, either at Sparta or at Mantinea. And when Epaminondas was -wounded they removed him yet alive out of the line of battle. And for a -time he kept his hand on his wound, and gasped for breath, and looked -earnestly at the fight, and the place where he kept so looking they -called ever after Scope, (_Watch_), but when the battle was over then -he took his hand from the wound and expired, and they buried him on the -field of battle. And there is a pillar on his tomb, and a shield above -it with a dragon as its device. The dragon is intended to intimate that -Epaminondas was one of those who are called the Sparti, the seed of -the dragon’s teeth. And there are two pillars on his tomb, one ancient -with a Bœotian inscription, and the other erected by the Emperor Adrian -with an inscription by him upon it. As to Epaminondas one might praise -him as one of the most famous Greek generals for talent in war, indeed -second to none. For the Lacedæmonian and Athenian generals were aided -by the ancient renown of their states and the spirit of their soldiers: -but the Thebans were dejected and used to obey other Greek states when -Epaminondas in a short time put them into a foremost position. - -Epaminondas had been warned by the oracle at Delphi before this to -beware of Pelagos. Taking this word in its usual meaning of the sea -he was careful not to set foot on a trireme or transport: but Apollo -evidently meant this oak plantation Pelagos and not the sea. Places -bearing the same name deceived Hannibal the Carthaginian later on, and -the Athenians still earlier. For Hannibal had an oracle from Ammon -that he would die and be buried in Libyssa. Accordingly he hoped that -he would destroy the power of Rome, and return home to Libya and die -there in old age. But when Flaminius the Roman made all diligence to -take him alive, he went to the court of Prusias as a suppliant, and -being rejected by him mounted his horse, and in drawing his sword -wounded his finger. And he had not gone on many stades when a fever -from the wound came on him, and he died the third day after, and the -place where he died was called Libyssa by the people of Nicomedia. -The oracle at Dodona also told the Athenians to colonize Sicily. Now -not far from Athens is a small hill called Sicily. And they, not -understanding that it was this Sicily that the oracle referred to, were -induced to go on expeditions beyond their borders and to engage in the -fatal war against Syracuse. And one might find other similar cases to -these. - - - - -CHAPTER XII. - - -And about a stade from the tomb of Epaminondas is a temple of Zeus -surnamed Charmo. In the Arcadian oak-plantations there are different -kinds of oaks, some they call broadleaved, and others they call fegi. A -third kind have a thin bark so light, that they make of it floats for -anchors and nets. The bark of this kind of oak is called cork by some -of the Ionians and by Hermesianax the Elegiac Poet. - -From Mantinea a road leads to the village Methydrium, formerly a town, -now included in Megalopolis. When you have gone 30 stades further -you come to the plain called Alcimedon, and above it is the mountain -Ostracina, where the cave is where Alcimedon, one of the men called -Heroes, used to dwell. Hercules according to the tradition of the -Phigalians had an intrigue with Phialo, the daughter of this Alcimedon. -When Alcimedon found out she was a mother he exposed her and her boy -immediately after his birth on the mountain. Æchmagoras was the name -given to the boy according to the Arcadians. And the boy crying out -when he was exposed, the bird called the jay heard his wailing and -imitated it. And Hercules happening to pass by heard the jay, and -thinking it was the cry of his boy and not the bird, turned at the -sound, and when he perceived Phialo he loosed her from her bonds and -saved the boy’s life. From that time the well has been called Jay -from the bird. And about 40 stades from this well is the place called -Petrosaca, the boundary between Megalopolis and Mantinea. - -Besides the roads I have mentioned there are two that lead to -Orchomenus, and in one of them is what is called Ladas’ course, where -he used to practise for running, and near it is a temple of Artemis, -and on the right of the road a lofty mound which they say is the tomb -of Penelope, differing from what is said about her in the Thesprotian -Poem. For in it she is represented as having borne a son Ptoliporthes -to Odysseus after his return from Troy. But the tradition of the -Mantineans about her is that she was detected by Odysseus in having -encouraged the suitors to the house, and therefore sent away by him, -and that she forthwith departed to Lacedæmon, and afterwards migrated -to Mantinea, and there died. And near this tomb is a small plain, and -a hill on it with some ruins still remaining of old Mantinea, and the -place is called _The Town_ to this day. And as you go on in a Northerly -direction, you soon come to the well of Alalcomenea. And about 30 -stades from _The Town_ are the ruins of a place called Mæra, if indeed -Mæra was buried here and not at Tegea: for the most probable tradition -is that Mæra, the daughter of Atlas, was buried at Tegea and not at -Mantinea. But perhaps it was another Mæra, a descendant of the Mæra -that was the daughter of Atlas, that came to Mantinea. - -There still remains the road which leads to Orchomenus, on which is -the mountain Anchisia, and the tomb of Anchises at the foot of the -mountain. For when Æneas was crossing to Sicily he landed in Laconia, -and founded the towns Aphrodisias and Etis, and his father Anchises -for some reason or other coming to this place and dying there was also -buried at the foot of the mountain called Anchisia after him. And this -tradition is confirmed by the fact that the Æolians who now inhabit -Ilium nowhere shew in their country the tomb of Anchises. And near the -tomb of Anchises are ruins of a temple of Aphrodite, and Anchisia is -the boundary between the districts of Mantinea and Orchomenus. - - - - -CHAPTER XIII. - - -In the part belonging to Orchomenus, on the left of the road from -Anchisia, on the slope of the mountain is a temple to Hymnian Artemis, -in whose worship the Mantineans also share. The goddess has both a -priestess and priest, who not only have no intercourse with one another -by marriage, but all their life long keep separate in other respects. -They have neither baths nor meals together as most people do, nor do -they ever go into a stranger’s house. I know that similar habits are -found among the priests of Ephesian Artemis, called by themselves -Histiatores but by the citizens Essenes, but they are only kept up for -one year and no longer. To Hymnian Artemis they also hold an annual -festival. - -The old town of Orchomenus was on the top of a hill, and there are -still ruins of the walls and market-place. But the town in our day -is under the circuit of the old walls. And among the notable sights -are a well, from which they get their water, and temples of Poseidon -and Aphrodite, and their statues in stone. And near the town is a -wooden statue of Artemis in a large cedar-tree, whence the goddess is -called Artemis of the Cedar-tree. And below the town are some heaps -of stones apart from one another, which were erected to some men who -fell in war, but who they fought against, whether Arcadians or any -other Peloponnesians, neither do the inscriptions on the tombs nor any -traditions of the people of Orchomenus record. - -And opposite the town is the mountain called Trachys. And rainwater -flows through a hollow ravine between Orchomenus and Mount Trachys, -and descends into another plain belonging to Orchomenus. This plain -is not very large, and most of it is marsh. And as you go on about -three stades from Orchomenus, a straight road takes you to the town -of Caphya by the ravine, and after that on the left hand by the marsh. -And another road, after you have crossed the water that flows through -the ravine, takes you under the mountain Trachys. And on this road the -first thing you come to is the tomb of Aristocrates, who violated the -priestess of Artemis Hymnia. And next to the tomb of Aristocrates are -the wells called Teneæ, and about 7 stades further is a place called -Amilus, which they say was formerly a town. At this place the road -branches off into two directions, one towards Stymphelus, and the -other towards Pheneus. And as you go to Pheneus a mountain will lie -before you, which is the joint boundary for Orchomenus and Pheneus and -Caphya. And a lofty precipice called the Caphyatic rock projects from -the mountain. Next to the boundary I have mentioned is a ravine, and a -road leads through it to Pheneus. And in the middle of this ravine some -water comes out from a fountain, and at the end of the ravine is the -town of Caryæ. - - - - -CHAPTER XIV. - - -And the plain of Pheneus lies below Caryæ, and they say the old -Pheneus was destroyed by a deluge: even in our day there are marks -on the hills where the water rose to. And about 5 stades from Caryæ -are the mountains Oryxis and Sciathis, at the bottom of each of which -mountains is a pit which receives the water from the plain. And these -pits the people of Pheneus say are wrought by hand, for they were -made by Hercules when he lived at Pheneus with Laonome, the mother -of Amphitryon, for Amphitryon was the son of Alcæus by Laonome, the -daughter of Gyneus a woman of Pheneus, and not by Lysidice the daughter -of Pelops. And if Hercules really dwelt at Pheneus, one may easily -suppose that, when he was expelled from Tiryns by Eurystheus, he did -not go immediately to Thebes but first to Pheneus. Hercules also dug -through the middle of the plain of Pheneus a channel for the river -Olbius, which river some of the Arcadians call Aroanius and not Olbius. -The length of this canal is about 50 stades, and the depth where the -banks have not fallen in about 30 feet. The river however does not -now follow this channel, but has returned to its old channel, having -deserted Hercules’ canal. - -And from the pits dug at the bottom of the mountains I have mentioned -to Pheneus is about 50 stades. The people of Pheneus say that Pheneus -an Autochthon was their founder. Their citadel is precipitous on all -sides, most of it is left undefended, but part of it is carefully -fortified. On the citadel is a temple of Athene Tritonia, but only in -ruins. And there is a brazen statue of Poseidon Hippius, an offering -they say of Odysseus. For he lost his horses and went all over Greece -in quest of them, and finding them on this spot in Pheneus he erected -a temple there to Artemis under the title of Heurippe, and offered the -statue of Poseidon Hippius. They say also that when Odysseus found -his horses here he thought he would keep them at Pheneus, as he kept -his oxen on the mainland opposite Ithaca. And the people of Pheneus -shew some letters written on the base of the statue, which are the -orders of Odysseus to those who looked after his horses. In all other -respects there seems probability in the tradition of the people of -Pheneus, but I cannot think that the brazen statue of Poseidon is an -offering of Odysseus, for they did not in those days know how to make -statues throughout in brass as you weave a garment. Their mode of -making statues in brass I have already shewn in my account of Sparta in -reference to the statue of Zeus Supreme. For the first who fused and -made statues of cast brass were Rhœcus the son of Philæus and Theodorus -the son of Telecles both of Samos. The most famous work of Theodorus -was the seal carved out of an Emerald, which Polycrates the tyrant of -Samos very frequently wore and was very proud of. - -And as you descend about a stade from the citadel you come to the tomb -of Iphicles, the brother of Hercules and the father of Iolaus, on an -eminence. Iolaus according to the tradition of the Greeks assisted -Hercules in most of his Labours. And Iphicles the father of Iolaus, -when Hercules fought his first battle against Augeas and the people of -Elis, was wounded by the sons of Actor who were called Molinidæ from -their mother Moline, and his relations conveyed him to Pheneus in a -very bad condition, and there Buphagus (a native of Pheneus) and his -wife Promne took care of him, and buried him as he died of his wound. -And to this day they pay him the honours they pay to heroes. And of -the gods the people of Pheneus pay most regard to Hermes, and they -call their games Hermæa. And they have a temple of Hermes, and a stone -statue of the god made by the Athenian Euchir the son of Eubulides. -And behind the temple is the tomb of Myrtilus. This Myrtilus was, the -Greeks say, the son of Hermes, and charioteer to Œnomaus, and when -any one came to court the daughter of Œnomaus, Myrtilus ingeniously -spurred the horses of Œnomaus, and, whenever he caught up any suitor -in the race, he hurled a dart at him and so killed him. And Myrtilus -himself was enamoured of Hippodamia, but did not venture to compete -for her hand, but continued Œnomaus’ charioteer. But eventually they -say he betrayed Œnomaus, seduced by the oaths that Pelops made to him, -that if he won he would let Myrtilus enjoy Hippodamia one night. But -when he reminded Pelops of his oath he threw him out of a ship into the -sea. And the dead body of Myrtilus was washed ashore, and taken up and -buried by the people of Pheneus, so they say, and annually by night -they pay him honours. Clearly Pelops cannot have had much sea to sail -on, except from the mouth of the Alpheus to the seaport of Elis. The -Myrtoan Sea cannot therefore have been named after this Myrtilus, for -it begins at Eubœa and joins the Ægean by the desert island of Helene, -but those who seem to me to interpret best the antiquities of Eubœa say -that the Myrtoan Sea got its name from a woman called Myrto. - - - - -CHAPTER XV. - - -At Pheneus they have also a temple of Eleusinian Demeter, and they -celebrate the rites of the goddess just the same as at Eleusis, -according to their statement. For they say that Naus, who was the -great grandson of Eumolpus, came to them in obedience to the oracle -at Delphi, _and brought these mysteries_. And near the temple of -Eleusinian Demeter is what is called Petroma, two large stones fitting -into one another. And they celebrate here annually what they call -their great rites, they detach these stones, and take from them some -writings relative to these rites, and when they have read them in the -ears of the initiated they replace them again the same night. And -I know that most of the inhabitants of Pheneus regard “By Petroma” -their most solemn oath. And there is a round covering on Petroma with -a likeness of Cidarian Demeter inside, the priest puts this likeness -on his robes at what they call the great rites, when according to the -tradition he strikes the earth with rods and summons the gods of the -lower world. The people of Pheneus also have a tradition that before -Naus Demeter came here in the course of her wanderings, and to all -the people of Pheneus that received her hospitably the goddess gave -other kinds of pulse but no beans. Why they do not consider beans a -pure kind of pulse, is a sacred tradition. Those who according to the -tradition of the people of Pheneus received the goddess were Trisaules -and Damithales, and they built a temple to Demeter Thesmia under Mount -Cyllene, where they established her rites as they are now celebrated. -And this temple is about 15 stades from Pheneus. - -As you go on about 15 stades from Pheneus in the direction of Pellene -and Ægira in Achaia, you come to a temple of Pythian Apollo, of which -there are only ruins, and a large altar in white stone. The people -of Pheneus still sacrifice here to Apollo and Artemis, and say that -Hercules built the temple after the capture of Elis. There are also -here the tombs of the heroes who joined Hercules in the expedition -against Elis and were killed in the battle. And Telamon is buried -very near the river Aroanius, at a little distance from the temple of -Apollo, and Chalcodon not far from the well called Œnoe’s well. As one -was the father of that Elephenor who led the Eubœans to Ilium, and -the other the father of Ajax and Teucer, no one will credit that they -fell in this battle. For how could Chalcodon have assisted Hercules in -this affair, since Amphitryon is declared to have slain him earlier -according to Theban information that we can rely on? And how would -Teucer have founded Salamis in Cyprus, if nobody had banished him from -home on his return from Troy? And who but Telamon could have banished -him? Manifestly therefore Chalcodon from Eubœa and Telamon from Ægina -could not have taken part with Hercules in this expedition against -Elis: they must have been obscure men of the same name as those famous -men, a casual coincidence such as has happened in all ages. - -The people of Pheneus have more than one boundary between them and -Achaia. One is the river called Porinas in the direction of Pellene, -the other is a temple sacred to Artemis in the direction of Ægira. And -in the territory of Pheneus after the temple of Pythian Apollo you will -soon come to the road that leads to the mountain Crathis, in which the -river Crathis has its rise, which flows into the sea near Ægæ, a place -deserted in our day but in older days a town in Achaia. And from this -Crathis the river in Italy in the district of Bruttii gets its name. -And on Mount Crathis there is a temple to Pyronian Artemis: from whose -shrine the Argives in olden times introduced fire into the district -about Lerne. - - - - -CHAPTER XVI. - - -And as you go eastwards from Pheneus you come to the promontory of -Geronteum, and by it is a road. And Geronteum is the boundary between -the districts of Pheneus and Stymphelus. And as you leave Geronteum -on the left and go through the district of Pheneus you come to the -mountains called Tricrena, where there are three wells. In these they -say the mountain nymphs washed Hermes when he was born, and so they -consider these wells sacred to Hermes. And not far from Tricrena is -another hill called Sepia, and here they say Æpytus the son of Elatus -died of the bite of a serpent, and here they buried him, for they -could not carry his dead body further. These serpents are still (the -Arcadians say) to be found on the hill but in no great quantity, for -every year much of it is covered with snow, and those serpents that -the snow catches outside of their holes are killed by it, and if -they first get back to their holes, yet the snow kills part of them -even there, as the bitter cold sometimes penetrates to their holes. -I was curious to see the tomb of Æpytus, because Homer mentions it -in his lines about the Arcadians.[26] It is a pile of earth not very -high, surrounded by a coping of stone. It was likely to inspire wonder -in Homer as he had seen no more notable tomb. For when he compared -the dancing-ground wrought by Hephæstus on Achilles’ shield to the -dancing-ground made by Dædalus for Ariadne,[27] it was because he had -seen nothing more clever. And though I know many wonderful tombs I -will only mention two, one in Halicarnassus and one in the land of -the Hebrews. The one in Halicarnassus was built for Mausolus king of -Halicarnassus, and is so large and wonderful in all its adornation, -that the Romans in their admiration of it call all notable tombs -Mausoleums. And the Hebrews have in the city of Jerusalem, which has -been rased to the ground by the Roman Emperor, a tomb of Helen a -woman of that country, which is so contrived that the door, which is -of stone like all the rest of the tomb, cannot be opened except on -one particular day and month of the year. And then it opens by the -machinery alone, and keeps open for some little time and then shuts -again. But at any other time of the year anyone trying to open it could -not do so, you would have to smash it before you could open it. - - - - -CHAPTER XVII. - - -Not far from the tomb of Æpytus is Cyllene the highest of the mountains -in Arcadia, and the ruins of a temple of Cyllenian Hermes on the top -of the mountain. It is clear that both the mountain and god got their -title from Cyllen the son of Elatus. And men of old, as far as we can -ascertain, had various kinds of wood out of which they made statues, -as ebony, cypress, cedar, oak, yew, lotus. But the statue of Cyllenian -Hermes is made of none of these but of the wood of the juniper tree. -It is about 8 feet high I should say. Cyllene has the following -phenomenon. Blackbirds all-white lodge in it. Those that are called -by the Bœotians by the same name are a different kind of bird, and -are not vocal. The white eagles that resemble swans very much and are -called swan-eagles I have seen on Sipylus near the marsh of Tantalus, -and individuals have got from Thrace before now white boars and white -bears. And white hares are bred in Libya, and white deer I have myself -seen and admired in Rome, but where they came from, whether from the -mainland or islands, it did not occur to me to inquire. Let this much -suffice relative to the blackbirds of Mount Cyllene, that no one may -discredit what I have said about their colour. - -And next to Cyllene is another mountain called Chelydorea, where Hermes -found the tortoise, which he is said to have skinned and made a lyre -of. Chelydorea is the boundary between the districts of Pheneus and -Pellene, and the Achæans graze their flocks on most of it. - -And as you go westwards from Pheneus the road to the left leads to the -city Clitor, that to the right to Nonacris and the water of the Styx. -In old times Nonacris, which took its name from the wife of Lycaon, was -a small town in Arcadia, but in our day it is in ruins, nor are many -portions even of the ruins easy to trace. And not far from the ruins -is a cliff, I do not remember to have seen another so high. And water -drops from it which the Greeks call the Styx. - -[26] Iliad, ii. 604. - -[27] Iliad, xviii. 590-592. - - - - -CHAPTER XVIII. - - -Hesiod has represented Styx in his Theogony, (for there are some who -assign the Theogony to Hesiod), as the daughter of Oceanus and the wife -of Pallas. Linus too they say has represented the same. But the verses -of Linus (all of which I have read) seem to me spurious. Epimenides the -Cretan also has represented Styx as the daughter of Oceanus, but not -as the wife of Pallas, but of Piras, whoever he was, to whom she bare -Echidna. And Homer has frequently introduced the Styx into his poetry. -For example in the oath of Hera, - - “Witness me now Earth and high Heaven above - And water of the Styx, that trickles down.”[28] - -Here he represents the water of the Styx dripping down as you may see -it. But in the catalogue of those who went with Guneus he makes the -water of the Styx flow into the river Titaresius.[29] He has also -represented the Styx as a river of Hades, and Athene says that Zeus -does not remember that she saved Hercules in it in one of the Labours -imposed by Eurystheus. - - “For could I have foreseen what since has chanced, - When he was sent to Hades jailor dread - To bring from Erebus dread Hades’ Cerberus, - He would not have escaped the streams of Styx.” - (Il. viii. 366-369.) - -Now the water that drips from the cliff near Nonacris falls first upon -a lofty rock, and oozes through it into the river Crathis, and its -water is deadly both to man and beast. It is said also that it was -deadly to goats who first drank of the water. But in time this was well -known, as well as other mysterious properties of the water. Glass and -crystal and porcelain, and various articles made of stone, and pottery -ware, are broken by the water of the Styx. And things made of horn, -bone, iron, brass, lead, tin, silver, and amber, melt when put into -this water. Gold also suffers from it as all other metals, although one -can purify gold from rust, as the Lesbian poetess Sappho testifies, and -as anyone can test by experiment. The deity has as it seems granted to -things which are least esteemed the property of being masters of things -held in the highest value. For pearls are melted by vinegar, and the -adamant, which is the hardest of stones, is melted by goat’s blood. -A horse’s hoof alone is proof against the water of the Styx, for if -poured into a hoof the hoof is not broken. Whether Alexander the son of -Philip really died of this poisonous water of the Styx I do not know, -but there is a tradition to that effect. - -Beyond Nonacris there are some mountains called Aroania and a cave -in them, into which they say the daughters of Prœtus fled when they -went mad, till Melampus brought them back to a place called Lusi, -and cured them by secret sacrifices and purifications. The people of -Pheneus graze their flocks on most of the mountains Aroania, but Lusi -is on the borders of Clitor. It was they say formerly a town, and -Agesilaus a native of it was proclaimed victor with a race-horse, when -the Amphictyones celebrated the eleventh Pythiad, but in our days there -are not even any ruins of it in existence. So the daughters of Prœtus -were brought back by Melampus to Lusi, and healed of their madness in -the temple of Artemis, and ever since the people of Clitor call Artemis -Hemerasia. - -[28] Iliad, xv. 36, 37. - -[29] Iliad, ii. 748-751. - - - - -CHAPTER XIX. - - -And there are some of Arcadian race who live at Cynætha, who erected -at Olympia a statue of Zeus with a thunderbolt in each hand. Cynætha -is about 40 stades from the temple of Artemis, and in the market-place -are some altars of the gods, and a statue of the Emperor Adrian. But -the most memorable thing there is a temple of Dionysus. They keep the -festival of the god in wintertime, when men smeared all over with oil -pick a bull from the herd, which the god puts it into their mind to -take and convey to the temple, where they offer it in sacrifice. And -there is a well there of cold water, about two stades from the town, -and a plane-tree growing by it. Whoever is bitten by a mad dog, or has -received any other hurt, if he drinks of this water gets cured, and -for this reason they call the well Alyssus. Thus the water called Styx -near Pheneus in Arcadia is for man’s hurt, whereas the water at Cynætha -is exactly the reverse for man’s cure. Of the roads in a westward -direction from Pheneus there remains that on the left which leads to -Clitor, and is by the canal which Hercules dug for the river Aroanius. -The road along this canal goes to Lycuria, which is the boundary -between the districts of Pheneus and Clitor. - - - - -CHAPTER XX. - - -And after having advanced from Lycuria about 50 stades you will come -to the springs of the river Ladon. I have heard that the water of the -marsh at Pheneus, after falling into the pits under the mountains, -reappears here, and forms the springs of Ladon. I am not prepared to -say whether this is so or not. But the river Ladon excels all the -rivers in Greece for the beauty of its stream, and is also famous -in connection with what poets have sung about Daphne. The tradition -current about Daphne among those who live on the banks of the Orontes -I pass over, but the following is the tradition both in Arcadia and -Elis. Œnomaus the ruler at Pisa had a son Leucippus who was enamoured -of Daphne, and hotly wooed her for his wife, but discovered that she -had a dislike to all males. So he contrived the following stratagem. -He let his hair grow to the Alpheus,[30] and put on woman’s dress and -went to Daphne with his hair arranged like a girl’s, and said he was -the daughter of Œnomaus, and would like to go a hunting with Daphne. -And being reckoned a girl, and excelling all the other girls in the -lustre of his family and skill in hunting, and paying the greatest -possible attention to Daphne, he soon won her strong friendship. But -they who sing of Apollo’s love for Daphne add that Apollo was jealous -of Leucippus’ happiness in love. So when Daphne and the other maidens -desired to bathe in the Ladon and swim about, they stripped Leucippus -against his will, and discovering his sex they stabbed him and killed -him with javelins and daggers. So the story goes. - - - - -CHAPTER XXI. - - -From the springs of Ladon it is 60 stades to the town of Clitor, the -road is a narrow path by the river Aroanius. And near the town you -cross a river called Clitor, which flows into the Aroanius about 7 -stades from the town. There are various kinds of fish in the river -Aroanius, especially some variegated ones which have they say a voice -like the thrush. I have seen them caught but never heard their voice, -though I have waited by the riverside till sunset, when they are said -to be most vocal. - -The town of Clitor got its name from the son of Azan, and is situated -in a plain with hills not very high all round it. The most notable -temples are those to Demeter, and Æsculapius, and to Ilithyia. Homer -says there are several Ilithyias, but does not specify their number. -But the Lycian Olen, who was earlier than Homer, and wrote Hymns to -Ilithyia and for the Delians, says that she was the same as Fate, and -older than Cronos. And he calls her Eulinus. The people of Clitor have -also a temple, about 4 stades from the town, to Castor and Pollux under -the name of the Great Gods, their statues are of brass. And on the -crest of a hill about 30 stades from Clitor is a temple and statue of -Athene Coria. - -[30] Probably on the pretext that he meant to shear his hair to the -Alpheus. See i. 37; viii. 41. - - - - -CHAPTER XXII. - - -I return to Stymphelus and to Geronteum, the boundary between the -districts of Pheneus and Stymphelus. The people of Stymphelus are no -longer ranked as Arcadians, but are in the Argolic League from their -own choice. But that they are of Arcadian race is testified by Homer, -and Stymphelus, the founder of the town, was great grandson of Arcas, -the son of Callisto. He is said originally to have built the town on -another site than that it now occupies. In old Stymphelus lived they -say Temenus the son of Pelasgus, who brought up Hera, and built three -temples to the goddess and called her by three titles, when she was -still a maiden the Child-goddess, and after she was married to Zeus -he called her the Full-grown, and after she broke with Zeus for some -reason or other and returned to Stymphelus he called her the Widow. -This is the tradition about the goddess at Stymphelus. But the town -in our day has none of these temples, though it has the following -remarkable things. There is a spring from which the Emperor Adrian -conveyed water to the town of Corinth. In winter this spring converts -a small marsh into the river Stymphelus, but in summer the marsh is -dry, and the river is only fed by the spring. This river soaks into the -ground, and comes up again in Argolis, where its name is changed to -Erasinus. About this river Stymphelus there is a tradition that some -man-eating birds lived on its banks, whom Hercules is said to have -killed with his arrows. But Pisander of Camirus says that Hercules did -not kill them but only frightened them away with the noise of rattles. -The desert of Arabia has among other monsters some birds called -Stymphelides, who are as savage to men as lions and leopards. They -attack those who come to capture them, and wound them with their beaks -and kill them. They pierce through coats of mail that men wear, and -if they put on thick robes of mat, the beaks of these birds penetrate -them too, as the wings of little birds stick in bird-lime. Their size -is about that of the crane, and they are like storks, but their beaks -are stronger and not crooked like those of storks. Whether these birds -now in Arabia, that have the same name as those formerly in Arcadia, -are similar in appearance I do not know, but if there have been in all -time these Stymphelides like hawks and eagles, then they are probably -of Arabian origin, and some of them may formerly have flown from Arabia -to Stymphelus in Arcadia. They may also have been originally called -some other name than Stymphelides by the Arabians: and the fame of -Hercules, and the superiority of the Greeks to the barbarians, may -have made the name Stymphelides prevail to our day over their former -name in the desert of Arabia. At Stymphelus there is also an ancient -temple of Stymphelian Artemis, the statue is wooden but most of it -gilt over. And on the roof of the temple is a representation of these -birds called Stymphelides. It is difficult to decide whether it is in -wood or plaster, but I conjecture more likely in wood than plaster. -There are also represented some maidens in white stone with legs like -birds, standing behind the temple. And in our days a wonderful thing -is said to have happened. They were celebrating at Stymphelus the -festival of Stymphelian Artemis rather negligently, and violating most -of the established routine, when a tree fell at the opening of the -cavity where the river Stymphelus goes underground, and blocked up the -passage, so that the plain became a marsh for 400 stades. And they -say that a hunter was pursuing a fleeing deer, and it jumped into the -swamp, and the hunter in the heat of the chase jumped in after it: and -it swallowed up both deer and man. And they say the water of the river -followed them, so that in a day the whole water in the plain was dried -up, _they having opened a way for it_. And since that time they have -celebrated the festival of Artemis with greater ardour. - - - - -CHAPTER XXIII. - - -And next to Stymphelus comes Alea a town in the Argolic league, founded -they say by Aleus the son of Aphidas. There are temples here of -Ephesian Artemis and Alean Athene, and a temple and statue of Dionysus. -They celebrate annually the festival of Dionysus called Scieria, in -which according to an oracle from Delphi the women are flogged, as the -Spartan boys are flogged at the temple of Orthia. - -I have shewn in my account of Orchomenus that the straight road is by -the ravine, and that there is another on the left of the lake. And -in the plain of Caphyæ there is a reservoir, by which the water from -the territory of Orchomenus is kept in, so as not to harm the fertile -district. And within this reservoir some other water, in volume nearly -as large as a river, is absorbed in the ground and comes up again at -what is called Nasi, near a village called Rheunos, and it forms there -the perennial river called Tragus. The town gets its name clearly from -Cepheus the son of Aleus, but the name Caphyæ has prevailed through the -Arcadian dialect. And the inhabitants trace their origin to Attica, -they say they were expelled by Ægeus from Athens and fled to Arcadia, -and supplicated Cepheus to allow them to dwell there. The town is at -the end of the plain at the foot of some not very high hills, and has -temples of Poseidon and of Cnacalesian Artemis, so called from the -mountain Cnacalus where the goddess has annual rites. A little above -the town is a well and by it a large and beautiful plane-tree, which -they call Menelaus’, for they say that when he was mustering his army -against Troy he came here and planted it by the well, and in our day -they call the well as well as the plane-tree Menelaus’. And if we may -credit the traditions of the Greeks about old trees still alive and -flourishing, the oldest is the willow in the temple of Hera at Samos, -and next it the oak at Dodona, and the olive in the Acropolis and at -Delos, and the Syrians would assign the third place for its antiquity -to their laurel, and of all others this plane-tree is the most ancient. - -About a stade from Caphyæ is the place Condylea, where was a grove -and temple in olden times to Artemis of Condylea. But the goddess -changed her title they say for the following reason. Some children -playing about the temple, how many is not recorded, came across a rope, -and bound it round the neck of the statue, and said that they would -strangle Artemis. And the people of Caphyæ when they found out what -had been done by the children stoned them, and in consequence of this -a strange disorder came upon the women, who prematurely gave birth -to dead children, till the Pythian Priestess told them to bury the -children who had been stoned, and annually to bestow on them funeral -rites, for they had not been slain justly. The people of Caphyæ obeyed -the oracle and still do, and ever since call the goddess, (this they -also refer to the oracle), Apanchomene (_strangled_). When you have -ascended from Caphyæ seven stades you descend to Nasi, and fifty -stades further is the river Ladon. And when you have crossed it you -will come to the oak-coppice Soron, between Argeathæ and Lycuntes and -Scotane. Soron is on the road to Psophis, and it and all the Arcadian -oak-coppices shelter various wild animals, as boars and bears, and -immense tortoises, from which you could make lyres as large as those -made from the Indian tortoise. And at the end of Soron are the ruins of -a village called Paus, and at no great distance is what is called Siræ, -the boundary between the districts of Clitor and Psophis. - - - - -CHAPTER XXIV. - - -The founder of Psophis was they say Psophis the son of Arrho, (the -son of Erymanthus, the son of Aristas, the son of Parthaon, the son -of Periphetes, the son of Nyctimus): others say Psophis the daughter -of Xanthus, the son of Erymanthus, the son of Arcas. This is the -Arcadian account. But the truest tradition is that Psophis was the -daughter of Eryx, the ruler in Sicania, who would not receive her -into his house as she was pregnant, but intrusted her to Lycortas, -a friend of his who dwelt at Phegia, which was called Erymanthus -before the reign of Phegeus: and Echephron and Promachus (her sons by -Hercules) who were brought up there changed the name of Phegia into -Psophis after their mother’s name. The citadel at Zacynthus is also -named Psophis, for the first settler who sailed over to that island -was from Psophis, Zacynthus the son of Dardanus. From Siræ Psophis is -about 30 stades, and the river Aroanius, and at a little distance the -Erymanthus, flow by the town. The Erymanthus has its sources in the -mountain Lampea, which is they say sacred to Pan, and may be a part -of Mount Erymanthus. Homer has represented Erymanthus as a hunter on -Taygetus and Erymanthus, and a lover of Lampea, and as passing through -Arcadia, (leaving the mountain Pholoe on the right and Thelpusa on the -left), and becoming a tributary of the Alpheus. And it is said that -Hercules at the orders of Eurystheus hunted the boar (which exceeded -all others in size and strength), on the banks of the Erymanthus. And -the people of Cumæ in the Opic territory say that some boar’s teeth -which they have stored up in the temple of Apollo are the teeth of this -Erymanthian boar, but their tradition has little probability in it. -And the people of Psophis have a temple of Aphrodite surnamed Erycina, -which is now only in ruins, and was built (so the story goes) by the -sons of Psophis, which is not improbable. For there is in Sicily in -the country near Mount Eryx a temple of Aphrodite Erycina, most holy -from its hoary antiquity and as wealthy as the temple at Paphos. And -there are still traces of hero-chapels of Promachus and Echephron -the sons of Psophis. And at Psophis Alcmæon the son of Amphiaraus is -buried, whose tomb is neither very large nor beautified, except by some -cypress trees which grow to such a height, that the hill near is shaded -by them. These trees are considered sacred to Alcmæon so that the -people will not cut them down, and the people of the place call them -Maidens. Alcmæon came to Psophis, when he fled from Argos after slaying -his mother, and there married Alphesibœa the daughter of Phegeus, -(from whom Psophis was still called Phegia), and gave her gifts as -was usual and among others the famous necklace. And as while he dwelt -in Arcadia his madness became no better, he consulted the oracle at -Delphi, and the Pythian Priestess informed him that the Avenger of -his mother Eriphyle would follow him to every place except to a spot -which was most recent, and made by the action of the sea since he had -stained himself with his mother’s blood. And he found a place which the -Achelous had made by silting and dwelt there, and married Callirhoe the -daughter of Achelous according to the tradition of the Acarnanians, -and had by her two sons Acarnan and Amphoterus, from the former of -whom the Acarnanians on the mainland got their present name, for they -were before called Curetes. And many men and still more women come to -grief through foolish desires. Callirhoe desired that the necklace of -Eriphyle should be hers, and so she sent Alcmæon against his will into -Phegia, where his death was treacherously compassed by Temenus and -Axion, the sons of Phegeus, who are said to have offered the necklace -to Apollo at Delphi. And it was during their reign in the town then -called Phegia that the Greeks went on the expedition against Troy, in -which the people of Psophis say they took no part, because the leaders -of the Argives had an hostility with their kings, as most of them -were relations of Alcmæon and had shared in his expedition against -Thebes. And the reason why the islands called the Echinades formed by -the Achelous got separated from the mainland, was because when the -Ætolians were driven out the land became deserted, and, as Ætolia was -uncultivated, the Achelous did not deposit as much mud as usual. What -confirms my account is that the Mæander, that flowed for so many -years through the arable parts of Phrygia and Caria, in a short time -converted the sea between Priene and Miletus into mainland. The people -of Psophis also have a temple and statue on the banks of the Erymanthus -to the River-God Erymanthus. Except the Nile in Egypt all River-Gods -have statues in white stone, but the Nile, as it flows through Ethiopia -to the sea, has its statues generally made of black stone. - -The tradition that I have heard at Psophis about Aglaus, a native of -the town who was a contemporary of the Lydian Crœsus, that he was happy -all his life, I cannot credit. No doubt one man will have less trouble -than another, as one ship will suffer less from tempests than another -ship: but that a man should always stand aloof from misfortune, or -that a ship should never encounter a storm, is a thing which does not -answer to human experience. Even Homer has represented one jar placed -by Zeus full of blessings, and another full of woes,[31] instructed -by the oracle at Delphi, which had informed him that he would be both -unfortunate and fortunate, as born for both fortunes. - -[31] Iliad, xxiv. 527-533. - - - - -CHAPTER XXV. - - -On the road from Psophis to Thelpusa the first place you come to is on -the left of the river Ladon and called Tropæa, and close to it is the -oak-coppice called Aphrodisium, and thirdly you come to some ancient -writing on a pillar which forms the boundary between the territory of -Psophis and Thelpusa. In the district of Thelpusa is a river called -Arsen, after crossing which you will come about 25 stades further to -the ruins of a village called Caus, and a temple of Causian Æsculapius -built by the wayside. Thelpusa is about 40 stades from this temple, and -was called they say after the River-Nymph Thelpusa, the daughter of -Ladon. The river Ladon has its source, as I have already stated, in the -neighbourhood of Clitor, and flows first by Lucasium and Mesoboa and -Nasi to Oryx and what is called Halus, and thence to Thaliades and the -temple of Eleusinian Demeter close to Thelpusa, which has statues in it -no less than 7 feet high of Demeter, Proserpine, and Dionysus, all in -stone. And next to this temple of Eleusinian Demeter the river Ladon -flows on leaving Thelpusa on the left, which lies on a lofty ridge, -and has now few inhabitants, indeed the market-place which is now at -the end of the town was originally they say in the very centre. There -is also at Thelpusa a temple of Æsculapius, and a temple of the twelve -gods mostly in ruins. And after passing Thelpusa the Ladon flows on to -the temple of Demeter at Onceum: and the people of Thelpusa call the -goddess Erinys, as Antimachus also in his description of the expedition -of the Argives to Thebes, in the line, - - “Where they say was the seat of Demeter Erinys.” - -Oncius was the son of Apollo according to tradition, and reigned in -Thelpusa at the place called Onceum. And the goddess Demeter got the -name Erinys in this way: when she was wandering about in quest of -her daughter Proserpine, Poseidon they say followed her with amatory -intentions, and she changed herself into a mare and grazed with the -other horses at Onceum, and Poseidon found out her metamorphosis and -changed himself into a horse and so got his ends, and Demeter was -furious at this outrage, but afterwards they say ceased from her anger -and bathed in the river Ladon. So the goddess got two surnames, Erinys -(_Fury_) from her furious anger, for the Arcadians call being angry -being a Fury, and Lusia from her bathing in the Ladon. The statues -in the temple are of wood, but the heads and fingers and toes are of -Parian marble. The statue of Erinys has in her left hand a cist and in -her right a torch, and is one conjectures about nine feet in height, -while the statue of Lusia seems six feet high. Let those who think -the statue is Themis, and not Demeter Lusia, know that their idea is -foolish. And they say that Demeter bare a daughter to Poseidon, (whose -name they will not reveal to the uninitiated), and the foal Arion, and -that was why Poseidon was called Hippius there first in Arcadia. And -they introduce some lines from the Iliad and Thebaid in confirmation of -this: in the Iliad the lines about Arion. - -“Not if one were to drive from behind the godlike Arion, swift courser -of Adrastus, who was of the race of the Immortals.”[32] And in the -Thebaid when Adrastus fled from Thebes, “Dressed in sad-coloured -clothes with Arion dark-maned courser.” - -They want to make the lines indicate in an ambiguous way that Poseidon -was the father of Arion. But Antimachus says he was the son of earth: - -“Adrastus, the son of Talaus and grandson of Cretheus, was the first of -the Danai who drove a pair of much praised horses, the swift Cærus and -Thelpusian Arion, whom near the grove of Oncean Apollo the earth itself -gave birth to, a wonder for mortals to look upon.” - -And though this horse sprung out of the ground it may have been of -divine origin, and its mane and colour may have been dark. For there is -a tradition that Hercules when he was warring with the people of Elis -asked Oncus for a horse, and captured Elis riding into the battle upon -Arion, and that afterwards he gave the horse to Adrastus. Antimachus -also has written about Arion, “He was broken in thirdly by king -Adrastus.” - -The river Ladon next leaves in its course on its left the temple of -Erinys as also the temple of Oncean Apollo, and on its right the temple -of the Boy Æsculapius, which also contains the tomb of Trygon, who they -say was the nurse of Æsculapius. For Æsculapius as a boy was exposed at -Thelpusa, and found by Autolaus the bastard son of Arcas and brought -up by him, and that is I think the reason why a temple was erected to -the Boy Æsculapius, as I have set forth in my account of Epidaurus. -And there is a river called Tuthoa, which flows into the Ladon near -the boundary between the districts of Thelpusa and Heræa called by the -Arcadians Plain. And where the Ladon flows into the Alpheus is what -is called the Island of Crows. Some think that Enispe and Stratie and -Rhipe mentioned by Homer were islands formed by the Ladon and formerly -inhabited, but let them know the idea is a foolish one, for the Ladon -could never form islands such as a boat could pass. For though in -beauty it is second to no Greek or barbarian river, it is not wide -enough to make islands as the Ister or Eridanus. - -[32] Iliad, xxiii. 346, 7. - - - - -CHAPTER XXVI. - - -The founder of Heræa was Heræus the son of Lycaon, and the town lies on -the right of the Alpheus, most of it on a gentle eminence, but part of -it extending to the river. Near the river are race-courses separated -from each other by myrtle trees and other planted trees, and there are -baths, and two temples of Dionysus, one called Polites, and the other -Auxites. And they have a building where they celebrate the orgies of -Dionysus. There is also at Heræa a temple of Pan, who was a native of -Arcadia. And there are some ruins of a temple of Hera, of which the -pillars still remain. And of all the Arcadian athletes Damaretus of -Heræa was the foremost, and the first who conquered at Olympia in the -race in heavy armour. And as you go from Heræa to Elis, you will cross -the Ladon about 15 stades from Heræa, and from thence to Erymanthus is -about 20 stades. And the boundary between Heræa and Elis is according -to the Arcadian account the Erymanthus, but the people of Elis say -that the boundary is the tomb of Corœbus, who was victor when Iphitus -restored the Olympian games that had been for a long time discontinued, -and offered prizes only for racing. And there is an inscription on his -tomb that he was the first victor at Olympia, and that his tomb was -erected on the borders of Elis. - -There is a small town also called Aliphera, which was abandoned by -many of its inhabitants at the time the Arcadian colony was formed at -Megalopolis. To get to Aliphera from Heræa you cross the Alpheus, and -when you have gone along the plain about 10 stades you arrive at a -mountain, and about 30 stades further you will get to Aliphera over the -mountain. The town got its name from Alipherus the son of Lycaon, and -has temples of Æsculapius and Athene. The latter they worship most, and -say that she was born and reared among them; they have also built an -altar here to Zeus Lecheates, so called because he gave birth to Athene -here. And they call their fountain Tritonis, adopting as their own the -tradition about the river Triton. And there is a statue of Athene in -bronze, the work of Hypatodorus, notable both for its size and artistic -merit. They have also a public festival to one of the gods, who I think -must be Athene. In this public festival they sacrifice first of all to -Muiagrus (_Flycatcher_), and offer to him vows and call upon him, and -when they have done this they think they will no longer be troubled -by flies. And on the road from Heræa to Megalopolis is Melæneæ, which -was founded by Melæneus the son of Lycaon, but is deserted in our day, -being swamped with water. And 40 stades higher is Buphagium, where the -river Buphagus rises, which falls into the Alpheus. And the sources of -the Buphagus are the boundary between the districts of Megalopolis and -Heræa. - - - - -CHAPTER XXVII. - - -Megalopolis is the most recent city not only in Arcadia but in all -Greece, except those which have been filled by settlers from Rome in -the changes made by the Roman Empire. And the Arcadians crowded into -it to swell its strength, remembering that the Argives in older days -had run almost daily risk of being reduced in war by the Lacedæmonians, -but when they had made Argos strong by an influx of population then -they were able to reduce Tiryns, and Hysiæ, and Orneæ, and Mycenæ, and -Midea, and other small towns of no great importance in Argolis, and had -not only less fear of the Lacedæmonians but were stronger as regards -their neighbours generally. Such was the idea which made the Arcadians -crowd into Megalopolis. The founder of the city might justly be called -Epaminondas the Theban: for he it was that stirred up the Arcadians -to this colonization, and sent 1,000 picked Thebans, with Parmenes as -their leader, to defend the Arcadians should the Lacedæmonians attempt -to prevent the colonization. And the Arcadians chose as founders of the -colony Lycomedes and Opoleas from Mantinea, and Timon and Proxenus -from Tegea, and Cleolaus and Acriphius from Clitor, and Eucampidas -and Hieronymus from Mænalus, and Possicrates and Theoxenus from -Parrhasium. And the towns which were persuaded by the Arcadians (out -of liking for them and hatred to the Lacedæmonians) to leave their own -native places were Alea, Pallantium, Eutæa, Sumateum, Iasæa, Peræthes, -Helisson, Oresthasium, Dipæa, Lycæa, all these from Mænalus. And of -the Entresii Tricoloni, and Zœtium, and Charisia, and Ptolederma, -and Cnausus, and Parorea. And of the Ægytæ Scirtonium, and Malæa, -and Cromi, and Blenina, and Leuctrum. And of the Parrhasii Lycosura, -and Thocnia, and Trapezus, and Proses, and Acacesium, and Acontium, -and Macaria, and Dasea. And of the Cynuræans in Arcadia Gortys, and -Thisoa near Mount Lycæus, and Lycæatæ, and Aliphera. And of those which -were ranked with Orchomenus Thisoa, and Methydrium, and Teuthis, and -moreover the town called Tripolis, and Dipœna, and Nonacris. And the -rest of Arcadia fell in with the general plan, and zealously gathered -into Megalopolis. The people of Lycæatæ and Tricolonus and Lycosura -and Trapezus were the only Arcadians that changed their minds, and, -as they did not agree to leave their old cities, some of them were -forced into Megalopolis against their will, and the people of Trapezus -evacuated the Peloponnese altogether, all that is that were not killed -by the Arcadians in their fierce anger, and those that got away safe -sailed to Pontus, and were received as colonists by those who dwelt -at Trapezus on the Euxine, seeing that they came from the mother-city -and bare the same name. But the people of Lycosura though they had -refused compliance yet, as they had fled for refuge to their temple, -were spared from awe of Demeter and Proserpine. And of the other towns -which I have mentioned some are altogether without inhabitants in our -day, and others are villages under Megalopolis, as Gortys, Dipœna, -Thisoa near Orchomenus, Methydrium, Teuthis, Calliæ, and Helisson. And -Pallantium was the only town in that day that seemed to find the deity -mild. But Aliphera has continued a town from of old up to this day. - -Megalopolis was colonized a year and a few months after the reverse -of the Lacedæmonians at Leuctra, when Phrasiclides was Archon at -Athens, in the second year of the 102nd Olympiad, when Damon of -Thuria was victor in the course. And the people of Megalopolis, after -being enrolled in alliance with Thebes, had nothing to fear from the -Lacedæmonians. So they thought. But when the Thebans commenced what is -called the Sacred War and the people of Phocis attacked them, who were -on the borders of Bœotia, and had plenty of money as they had seized -on the temple stores at Delphi, then the Lacedæmonians in their zeal -tried to drive out the people of Megalopolis and the other Arcadians, -but as they stoutly defended themselves, and were openly assisted by -their neighbours, nothing very remarkable happened on either side. -But the hostility between the Arcadians and the Lacedæmonians tended -to increase greatly the power of the Macedonians and Philip the son -of Amyntas, as neither at Chæronea nor again in Thessaly did the -Arcadians fight on the side of the Greeks. And no long time after -Aristodemus seized the chief power in Megalopolis. He was a Phigalian -by race and the son of Artylas, but had been adopted by Tritæus, one -of the leading men in Megalopolis. This Aristodemus, in spite of his -seizing the chief power, was yet called Good man and True. For when he -was in power the Lacedæmonians marched with an army into the district -of Megalopolis under Acrotatus, the eldest of the sons of their king -Cleomenes--I have already given his genealogy and that of all the -kings of Sparta--and in a fierce battle that ensued, in which many -were slain on both sides, the men of Megalopolis were victorious, and -among the Spartans who fell was Acrotatus, who thus lost his chance of -succession. And two generations after the death of Aristodemus Lydiades -seized the chief power: he was of no obscure family, and by nature very -ambitious, (as he showed himself afterwards), and yet a patriot. For he -was very young when he had the chief power, and when he came to years -of discretion he voluntarily abdicated his power, though it was quite -firmly established. And, when the people of Megalopolis joined the -Achæan League, Lydiades was held in such high honour, both by his own -city and by all the Achæans, that his fame was equal to that of Aratus. -And again the Lacedæmonians in full force under the king of the other -family, Agis the son of Eudamidas, marched against Megalopolis, with a -larger and better-equipped army than that which Acrotatus had gathered -together, and defeated the people of Megalopolis who came out to meet -them, and bringing a mighty battering-ram against the walls gave the -tower a strong shake, and the next day hoped to batter it down all -together. But the North Wind was it seems destined to be a benefactor -to all the Greeks, for it shattered most of the Persian ships at the -rocks called Sepiades,[33] and the same Wind prevented the capture of -Megalopolis, for it broke in pieces Agis’ battering-ram by a strong -continuous and irresistible blast. This Agis, whom the North Wind thus -prevented taking Megalopolis, is the same who was driven out of Pellene -in Achaia by the Sicyonians under Aratus[34] and who afterwards died -at Mantinea. And no long time afterwards Cleomenes the son of Leonidas -took Megalopolis in time of peace. And some of the inhabitants bravely -defending their city in the night were driven out, and Lydiades fell in -the action fighting in a manner worthy of his renown: and Philopœmen -the son of Craugis saved about two-thirds of the lads and grown -men, and fled with the women to Messenia. And Cleomenes slew all he -captured, and rased the city to the ground, and burnt it with fire. How -the people of Megalopolis recovered their city, and what they did after -their restoration to it, I shall narrate when I come to Philopœmen. And -the Lacedæmonian nation had no share in the sufferings of the people of -Megalopolis, for Cleomenes had changed the constitution from a kingdom -to an autocracy. - -As I have before said, the boundary between the districts of -Megalopolis and Heræa is the source of the river Buphagus, named they -say after the hero Buphagus, the son of Iapetus and Thornax. There is -also a Thornax in Laconia. And they have a tradition that Artemis slew -Buphagus with an arrow at the mountain Pholoe because he attempted her -chastity. - -[33] See Herodotus vii. 188, 189. - -[34] See Book vii. ch. 7. - - - - -CHAPTER XXVIII. - - -And as you go from the sources of the Buphagus you will first come to -a place called Maratha, and next to Gortys, a village in our day but -formerly a town. There is there a temple of Æsculapius in Pentelican -marble, his statue has no beard, there is also a statue of Hygiea, both -statues are by Scopas. And the people of the place say that Alexander -the son of Philip offered his breastplate and spear to Æsculapius, in -my day the breastplate was still to be seen and the tip of the spear. - -Gortys has a river called Lusius flowing by it, so called in the -neighbourhood from the tradition of Zeus being washed there after his -birth. But those who live at some distance call the river Gortynius -from the name of the village Gortys. This Gortynius is one of the -coldest of streams. The Ister, the Rhine, the Hypanis, the Borysthenes, -and other rivers that are congealed in winter, one might rightly call -in my opinion winter rivers: for they flow through country mostly lying -in snow, and the air in their neighbourhood is generally frosty. But -those rivers which flow in a temperate climate, and refresh men in -summer both in drinking and bathing, and in winter are not unpleasant, -these are the rivers which I should say furnish cold water. Cold is the -water of Cydnus that flows through the district of Tarsus, cold is the -water of Melas by Side in Pamphylia: while the coldness of the river -Ales near Colophon has been celebrated by elegiac poets. But Gortynius -is colder still especially in summer. It has its sources at Thisoa on -the borders of Methydrium, the place where it joins the Alpheus they -call Rhæteæ. - -Near the district of Thisoa is a village called Teuthis, formerly a -town. In the war against Ilium it furnished a leader whose name was -Teuthis, or according to others Ornytus. But when the winds were -unfavourable to the Greeks at Aulis, and a contrary wind detained them -there some time, Teuthis had some quarrel with Agamemnon, and was going -to march back with his detachment of Arcadians. Then they say Athene -in the semblance of Melas the son of Ops tried to divert Teuthis from -his homeward march. But he in his boiling rage ran his spear into the -goddess’ thigh, and marched his army back from Aulis. And when he got -back home he thought the goddess shewed him her wounded thigh. And -from that time a wasting disease seized on Teuthis, and that was the -only part of Arcadia where the land produced no fruit. And some time -after several oracular responses were given from Dodona, shewing them -how to propitiate the goddess, and they made a statue of Athene with a -wound in her thigh. I have seen this statue with the thigh bound with -a purple bandage. In Teuthis there are also temples of Aphrodite and -Artemis. So much for Teuthis. - -On the road from Gortys to Megalopolis is erected a monument to those -who fell in the battle against Cleomenes. This monument the people of -Megalopolis call the Treaty Violation, because Cleomenes violated the -treaty. Near this monument is a plain 60 stades in extent, and on the -right are the ruins of the town of Brenthe, and the river Brentheates -flows from thence, and joins the Alpheus about 5 stades further. - - - - -CHAPTER XXIX. - - -After crossing the Alpheus you come to the district of Trapezus, and -the ruins of the town of Trapezus, and again as you turn to the Alpheus -on the left from Trapezus is a place not far from the river called -Bathos, where every third year they have rites to the Great Goddesses. -And there is a spring there called Olympias, which flows only every -other year, and near it fire comes out of the ground. And the Arcadians -say that the fabled battle between the giants and the gods took place -here, and not at Pallene in Thrace, and they sacrifice here to thunder -and lightning and storms. In the Iliad Homer has not mentioned the -Giants, but in the Odyssey[35] he has stated that the Læstrygones who -attacked the ships of Odysseus were like giants and not men, he has -also represented the king of the Phæacians saying that the Phæacians -are near the gods as the Cyclopes and the race of giants.[36] But in -the following lines he shews very clearly that the giants are mortal -and not a divine race: - - “Who ruled once o’er the overweening Giants: - But that proud race destroyed, and died himself.”[37] - -The word used for race (λαὸς) here in Homer means a good many. -The fable that the giants had dragons instead of feet is shewn both -here and elsewhere to be merely a fable. Orontes a river in Syria, -(which does not flow to the sea throughout through a level plain, but -pours down along precipitous rocks), the Roman Emperor wanted to make -navigable for ships from the sea as far as Antioch. So with great -labour and expenditure of money he dug a canal fit for this purpose, -and diverted the river into it. And when the old channel was dry, an -earthenware coffin was discovered in it more than 11 cubits in length, -and that was the size of the corpse in it which was a perfect man. This -corpse the god in Clarus, when some Syrians consulted the oracle, said -was Orontes of Indian race. And if the earth which was originally moist -and damp first produced mortals by the warmth of the sun, what part of -the world is likely to have produced mortals either earlier or bigger -than India, which even up to our day produces beasts excelling ours -both in strange appearance and in size? - -And about 10 stades from the place called Bathos is Basilis, whose -founder was Cypselus, who married his daughter to Cresphontes the son -of Aristomachus. Basilis is now in ruins, and there are remains of -a temple to Eleusinian Demeter. As you go on from thence and cross -the Alpheus again you will come to Thocnia, which gets its name from -Thocnus the son of Lycaon, and is quite deserted in our day. Thocnus is -said to have built his town on the hill. And the river Aminius flows -past this hill and falls into the Helisson, and at no great distance -the Helisson flows into the Alpheus. - -[35] Odyssey, x. 119, 120. - -[36] Odyssey, vii. 205, 206. - -[37] Id. vii. 59, 60. - - - - -CHAPTER XXX. - - -The river Helisson rises in a village of the same name, and flows -through the districts of Dipæa and Lycæatæ and Megalopolis, and falls -into the Alpheus about 30 stades from Megalopolis. And near the city is -a temple of Watching Poseidon, the head of the statue is all that now -remains. - -The river Helisson divides Megalopolis into two parts, as Cnidos and -Mitylene are divided by their channels, and the market-place is built -in a northerly direction, on the right of the river’s course. There are -precincts and a stone temple to Lycæan Zeus. But there is no approach -to it, for the inside is visible, there are altars to the god and two -tables and as many eagles. And there is a stone statue of Pan, surnamed -Œnois from the Nymph Œnoe, who used to be with the other Nymphs, and -was privately Pan’s nurse. And in front of the sacred precincts is -a brazen statue of Apollo, very fine, about 12 feet high, it was a -contribution from Phigalia towards the beautifying of Megalopolis. And -the place where the statue was originally put by the people of Phigalia -was called Bassæ. Epicurius, the title of the god, accompanied the -statue from Phigalia, the origin of that title I shall explain when I -come to Phigalia. And on the right of the statue of Apollo is a small -statue of the Mother of the Gods, but no remains of the temple except -the pillars. In front of the temple is no statue of the Mother, but -the bases on which statues are put are visible. And an elegiac couplet -on one of the bases says that the effigy there was Diophanes the son -of Diæus, who first ranged all the Peloponnese into what is called the -Achæan League. And the portico in the market-place called Philip’s was -not erected by Philip the son of Amyntas, but the people of Megalopolis -to gratify him named it after him. And a temple was built close to it -to Hermes Acacesius, of which nothing now remains but a stone tortoise. -And near Philip’s portico is another not so large, which contains six -public offices for the magistrates of Megalopolis: in one of them is a -statue of Ephesian Artemis, and in another a brazen Pan a cubit high -surnamed Scolitas. Pan got this title from the hill Scolitas, which is -inside the walls, and from which water flows into the Helisson from a -spring. And behind these public offices is a temple of Fortune, and a -stone statue five feet high. And the portico which they call Myropolis -is in the market-place, it was built out of the spoils taken from the -Lacedæmonians under Acrotatus the son of Cleomenes, who were defeated -fighting against Aristodemus, who at that time had the chief power in -Megalopolis. And in the market-place behind the precincts sacred to -Lycæan Zeus is the statue on a pillar of Polybius the son of Lycortas. -Some elegiac verses are inscribed stating that he travelled over every -land and sea, and was an ally of the Romans and appeased their wrath -against Greece. This was the Polybius that wrote the history of Rome, -and the origin and history of the Carthaginian war, and how at last -not without a mighty struggle Scipio, whom they called Africanus, put -an end to the war and rased Carthage to the ground. And when the Roman -General followed the advice that Polybius gave, things went well, when -he did not he met they say with misfortune. And all the Greek cities -that joined the Achæan League got the Romans to allow Polybius to fix -their constitution and frame their laws. And the council chamber is on -the left of Polybius’ statue. - -And the portico in the market-place called Aristandreum was they say -built by Aristander, one of the citizens. Very near this portico -towards the east is the temple of Zeus Soter, adorned with pillars all -round. Zeus is represented seated on his throne, and by him stands -Megalopolis, and on the left is a statue of Artemis Preserver. All -these are in Pentelican marble, and were carved by the Athenians -Cephisodotus and Xenophon. - - - - -CHAPTER XXXI. - - -And the west end of the portico has precincts sacred to the Great -Goddesses. They are Demeter and Proserpine, as I have already set forth -in my account of Messenia, and Proserpine is called by the Arcadians -Preserver. And on figures in relief at the entrance are Artemis, -Æsculapius, and Hygiea. And of the Great Goddesses Demeter is in stone -throughout, Proserpine has the parts under her dress of wood, the -height of both statues is about 15 feet. The statues in front of 2 -moderate-sized maidens, in tunics that come down to their ankles, are -they say the daughters of Damophon, each of them has a basket on her -head full of flowers. But those who think they are divinities take -them to be Athene and Artemis gathering flowers with Proserpine. There -is also a Hercules by Demeter about a cubit high, Onomacritus in his -verses says that this Hercules was one of the Idæan Dactyli. There is a -table in front of him, and on it are carved two Seasons, and Pan with -his reed-pipe, and Apollo with his lyre. There is also an inscription -stating that they were among the earliest gods. On the table are also -carved the following Nymphs, Neda carrying Zeus while still a baby, and -Anthracia one of the Arcadian Nymphs with a torch, and Hagno with a -water-pot in one hand and in the other a bowl, Archirhoe and Myrtoessa -also are carrying water-pots and water is trickling from them. And -inside the precincts is the temple of Friendly Zeus, the statue is like -Dionysus and is by the Argive Polycletus. The god has buskins on, and -a cup in one hand, and in the other a thyrsus, and an eagle perched -on the thyrsus. This last is the only thing which does not harmonize -with the legendary Dionysus. And behind this temple is a small grove of -trees surrounded by a wall, into which men may not enter. And before -it are statues of Demeter and Proserpine about 3 feet high. And inside -the precincts is a temple of the Great Goddesses and of Aphrodite. -Before the entrance are some old wooden statues of Hera and Apollo and -the Muses, brought they say from Trapezus. The statues in the temple -were made by Damophon, Hermes’ in wood, and Aphrodite’s in wood, except -her hands and head and toes, which are of stone. And they surname the -Goddess Inventive, most properly in my opinion, for most inventions -come from Aphrodite whether in word or deed. There are also in a room -some statues of Callignotus and Mentas and Sosigenes and Polus, who -are said to have first instituted at Megalopolis the worship of the -Great Goddesses, which is an imitation of the Eleusinian Mysteries. -And within the precincts are square figures of several gods, as Hermes -surnamed Agetor, and Apollo, and Athene, and Poseidon, and the Sun -surnamed Soter, and Hercules. A large temple has been built to them, in -which are celebrated the rites of the Great Goddesses. - -And on the right of the temple of the Great Goddesses is the temple -of Proserpine; her statue is of stone about 8 feet high, and there -are fillets on the base throughout. Into this temple women have at -all times right of entrance, but men only once a year. And there is a -gymnasium in the market-place built facing west. And behind the portico -which they call after Macedonian Philip are two hills not very high; -and on one are ruins of a temple of Athene Polias, and on the other -ruins of a temple of full-grown Hera. Under this hill the spring called -Bathyllus swells the stream of the river Helisson. Such are the things -worthy of mention here. - - - - -CHAPTER XXXII. - - -The part of the city on the other side of the river faces south, and -has one of the most remarkable theatres in Greece, and in it is a -perennial spring. And not far from the theatre are the foundations of a -council-chamber, which was built for 10,000 Arcadians, and called from -its builder Thersilium. And next is a house which in my time belonged -to a private man, but was originally built for Alexander the son of -Philip. And there is a statue of Ammon near it, like the square Hermæ, -with ram’s horns on its head. And there is a temple built in common -for the Muses and Apollo and Hermes, of which a few foundations only -remain. There are also statues of one of the Muses, and of Apollo, -like the square Hermæ. There are also ruins of a temple of Aphrodite, -of which nothing remains but the vestibule and three statues of the -goddess, one called the Celestial, the second the Common, the third -has no title. And at no great distance is an altar of Ares, who had -also it is said a temple there originally. There is also a racecourse -beyond the temple of Aphrodite, in one direction extending towards the -theatre, (and there is a spring of water there which they hold sacred -to Dionysus,) and in another part of it there was said to be a temple -of Dionysus, struck with lightning by the god two generations before -my time, and there are still a few vestiges of it. But a joint-temple -to Hercules and Hermes is no longer in existence, except the Altar. -And in this direction there is a hill towards the east, and on it a -temple of the Huntress Artemis, the votive offering of Aristodemus, -and on the right are precincts sacred to the Huntress Artemis. Here -too are a temple and statues of Æsculapius and Hygiea, and as you -descend a little there are gods in a square shape called Workers, as -Athene Ergane and Apollo Agyieus. And Hermes, Hercules, and Ilithyia, -have special fame from Homer, for Hermes is the messenger of Zeus and -conveys the souls of the departed to Hades, and Hercules is famous for -the accomplishment of his many Labours, and Ilithyia is represented in -the Iliad as presiding over childbirth. There is also another temple -under this hill, of Æsculapius as a Boy, the statue of the god is erect -and about a cubit in height, and there is also an Apollo seated on a -throne about six feet high. There are here also stored up some bones -too large to belong to a man, they are said to have belonged to one of -the giants, whom Hopladamus called in to aid Rhea, the circumstances -I shall narrate later on. And near this temple is a well, which -contributes its water to the Helisson. - - - - -CHAPTER XXXIII. - - -That Megalopolis, peopled with such zeal on the part of all the -Arcadians and with the best wishes from all Greece, has lost all its -ancient prestige and felicity and is in our day mostly ruins, I nothing -marvel at, knowing that the deity ever likes to introduce changes, and -that fortune in like manner changes things strong and weak, present -and past, reducing with a high hand everything in subjection to her. -Witness Mycenæ, which in the days of the war against Ilium was the -leading power in Greece, and Nineveh the seat of the Assyrian empire, -and Thebes in Bœotia, which was once reckoned worthy to be at the -head of Greece: the two former are in ruins and without inhabitants, -while the name of Thebes has come down to a citadel only and a few -inhabitants. And of the cities which were excessively wealthy of old, -as Thebes in Egypt, and Orchomenus belonging to the Minyæ, and Delos -the emporium of all Greece, the two former are hardly as wealthy as a -man moderately well off, while Delos is actually without a population -at all, if you do not reckon the Athenians who come to guard the -temple. And of Babylon nothing remains but the temple of Bel and the -walls, though it was the greatest city once that the sun shone upon, as -nothing but its walls remain to Tiryns in Argolis. All these the deity -has reduced to nothing. Whereas Alexandria in Egypt and Seleucia on -the Orontes, that were built only yesterday, have attained to such a -size and felicity, that fortune seems to lavish her favours upon them. -Fortune also exhibits her power more mightily and wonderfully than in -the good or bad fortune of cities in the following cases. No long sail -from Lemnos is the island Chryse, in which they say Philoctetes met -with his bite from the watersnake. This island was entirely submerged -by the waves, so that it went to the bottom of the sea. And another -island called Hiera, which did not then exist, has been formed by the -action of the sea. So fleeting and unstable are human affairs! - - - - -CHAPTER XXXIV. - - -As you go from Megalopolis to Messene, you will come in about 7 stades -to a temple of some goddesses on the left of the high road. They -call both goddesses and place Maniæ, which is I fancy a title of the -Eumenides, for they say Orestes was driven mad here after the murder -of his mother. And not far from the temple is a small mound, with a -stone finger upon it, the mound is called Finger’s tomb, because here -they say Orestes in his madness gnawed off one of his fingers. And -there is another place contiguous called Ace, because there Orestes -was healed of his madness: there too is a temple to the Eumenides. -These goddesses, they say, when they wanted to drive Orestes mad, -appeared black to him, and when he had gnawed off his finger then they -appeared white, and this sight made him sane, and he turned away their -wrath by offering to them expiations, and he sacrificed to these white -goddesses; they usually sacrifice to them and the Graces together. And -near the place Ace is a temple called Shearing-place, because Orestes -cut off his hair inside it. And the Antiquarians of the Peloponnese say -that this pursuit of Orestes by the Furies of his mother Clytæmnestra -happened prior to the trial before the Areopagus, when his accuser was -not Tyndareus, for he was no longer alive, but Perilaus the cousin of -Clytæmnestra, who asked for vengeance for the murder of his kinswoman. -Perilaus was the son of Icarius, who afterwards had daughters born to -him. - -From Maniæ to the Alpheus is about 15 stades, to the place where the -river Gatheatas flows into the Alpheus, as earlier still the river -Carnion falls into the Gatheatas. The sources of the Carnion are at -Ægytis below the temple of Apollo Cereates; and the Gatheatas has its -rise at Gatheæ in the Cromitic district, which is about 40 stades -from the Alpheus, and in it the ruins can still be traced of the -town of Cromi. From Cromi it is about 20 stades to Nymphas, which -is well watered and full of trees. And from Nymphas it is about 20 -stades to Hermæum, the boundary between the districts of Messenia and -Megalopolis, where there is a Hermes on a pillar. - - - - -CHAPTER XXXV. - - -This road leads to Messene, but another leads from Megalopolis to -Carnasium in Messenia, where the Alpheus has its rise, at the place -where the Malus and the Scyrus mingle their waters with it in one -stream. If you keep the Malus on the right for about thirty stades and -then cross it, you will mount on higher ground till you come to the -place called Phædria, which is about 15 stades from the village called -Hermæum, near the temple of Despœna. Hermæum is the boundary between -the districts of Messenia and Megalopolis, and there are statues not -very large of Despœna and Demeter, Hermes and Hercules: and I think the -wooden statue of Hercules made by Dædalus on the borders of Messenia -and Arcadia once stood here. - -The road to Lacedæmon from Megalopolis is 30 stades to the Alpheus, and -then along the riverside till you come to one of its tributaries the -Thius, which you leave on the left and arrive at Phalæsiæ, about 40 -stades from the Alpheus. Phalæsiæ is about 20 stades from the temple of -Hermes at Belemina. The Arcadians say that Belemina originally belonged -to them, and that the Lacedæmonians robbed them of it. But their -account is not probable on other grounds, nor is at all likely that -the Thebans would have allowed the Arcadians to be stripped of their -territory in this quarter, could they with justice have righted them. - -From Megalopolis are also roads to the interior of Arcadia, as to -Methydrium 170 stades from Megalopolis, and 13 stades further to the -place called Scias, where are ruins of a temple to Sciadian Artemis, -erected tradition says by Aristodemus the tyrant. And 10 stades -further there are the ruins of a place called Charisiæ, and another -10 stades further is Tricoloni, which was formerly a town; and there -is still on the hill a temple and square statue of Poseidon, and a -grove of trees round the temple. Tricoloni was founded by the sons of -Lycaon, and Zœtia about 15 stades from Tricoloni, (not in a direct -line but a little to the left); was founded they say by Zœteus the -son of Tricolonus. And Paroreus, the younger son of Tricolonus, -founded Paroria, which is about 10 stades from Zœtia. Both are without -inhabitants now, but at Zœtia there are temples of Demeter and Artemis. -And there are other towns in ruins, as Thyræum 15 stades from Paroria, -and Hypsus on a hill of the same name above the plain. Between Thyræum -and Hypsus all the country is hilly and abounds with wild beasts. I -have previously shewn that Thyræus and Hypsus were sons of Lycaon. - -On the right of Tricoloni is a steep road to a spring called Wells, -as you descend about 30 stades you come to the tomb of Callisto, a -high mound of earth, with many trees growing wild, and some planted. -And on the top of this mound is a temple of Artemis called The Most -Beautiful, and I think when Pamphus in his verses called Artemis The -Most Beautiful he first learnt this epithet from the Arcadians. And -twenty-five stades further, 100 from Tricolonus in the direction of the -Helisson, on the high road to Methydrium, (which is the only town left -to Tricoloni), is a place called Anemosa and the mountain Phalanthum, -on which are ruins of a town of the same name, founded they say by -Phalanthus, the son of Agelaus, and grandson of Stymphelus. Above it -is a plain called Polus, and next to it is Schœnus, so called from the -Bœotian Schœneus. And if Schœneus was a stranger in Arcadia, Atalanta’s -Course near Schœnus may have taken its name from his daughter. And next -is a place called I think * * *, and all agree that this is Arcadian -soil. - - - - -CHAPTER XXXVI. - - -Nothing now remains to be mentioned but Methydrium, which is 137 stades -from Tricoloni. It was called Methydrium, because the high hill on -which Orchomenus built the town was between the rivers Malœtas and -Mylaon, and, before it was included in Megalopolis, inhabitants of -Methydrium were victors at Olympia. There is at Methydrium a temple -of Poseidon Hippius near the river Mylaon. And the mountain called -Thaumasium lies above the river Malœtas, and the people of Methydrium -wish it to be believed that Rhea when she was pregnant with Zeus came -to this mountain, and got the protection of Hoplodamus and the other -Giants with him, in case Cronos should attack her. They admit that -Rhea bore Zeus on part of Mt Lycæeus, but they say that the cheating -of Cronos and the offering him a stone instead of the child, (a legend -universal amongst the Greeks), took place here. And on the top of the -mountain is Rhea’s Cave, and into it only women sacred to the goddess -may enter, nobody else. - -About 30 stades from Methydrium is the well Nymphasia, and about -30 stades from Nymphasia is the joint boundary for the districts of -Megalopolis Orchomenus and Caphya. - -From Megalopolis, through what are called the gates to the marsh, is a -way to Mænalus by the river Helisson. And on the left of the road is a -temple of the Good God. And if the gods are the givers of good things -to mortals, and Zeus is the chief of the gods, one would follow the -tradition and conjecture that this is a title of Zeus. A little further -is a mound of earth, the tomb of Aristodemus, who though a tyrant -was not robbed of the title of Good, and a temple of Athene called -Inventive, because she is a goddess who invents various contrivances. -And on the right of the road is an enclosure sacred to the North Wind, -to whom the people of Megalopolis sacrifice annually, and they hold no -god in higher honour than Boreas, as he was their preserver from Agis -and the Lacedæmonians.[38] And next is the tomb of Œcles the father -of Amphiaraus, if indeed death seized him in Arcadia, and not when he -was associated with Hercules in the expedition against Laomedon. Next -to it is a temple and grove of Demeter called Demeter of the Marsh, -five stades from the city, into which none but women may enter. And -thirty stades further is the place called Paliscius. About 20 stades -from Paliscius, leaving on the left the river Elaphus which is only a -winter torrent, are the ruins of Peræthes and a temple of Pan. And if -you cross the winter-torrent, about 15 stades from the river is a plain -called Mænalium, and after having traversed this you come to a mountain -of the same name. At the bottom of this mountain are traces of the -town of Lycoa, and a temple and brazen statue of Artemis of Lycoa. And -in the southern part of the mountain is the town of Sumetia. In this -mountain are also the so-called Three Roads, whence the Mantineans, -according to the bidding of the oracle at Delphi, removed the remains -of Arcas the son of Callisto. There are also ruins of Mænalus, and -traces of a temple of Athene, and a course for athletical contests, -and another for horseraces. And the mountain Mænalium they consider -sacred to Pan, insomuch that those who live near it say that they hear -Pan making music with his pipes. Between the temple of Despœna and -Megalopolis it is 40 stades, half of the road by the Alpheus, and when -you have crossed it about 2 stades further are the ruins of Macaria, -and seven stades further are the ruins of Dasea, and it is as many more -from Dasea to the hill of Acacesius. Underneath this hill is the town -of Acacesium, and there is a statue of Hermes (made of the stone of the -hill) on the hill to this day, and they say Hermes was brought up there -as a boy, and there is a tradition among the Arcadians that Acacus the -son of Lycaon was his nurse. The Thebans have a different legend, and -the people of Tanagra again have a different one to the Theban one. - -[38] See ch. 27. - - - - -CHAPTER XXXVII. - - -From Acacesium it is four stades to the temple of Despœna. There was -first there a temple of Artemis the Leader, and a brazen statue of the -goddess with torches, about 6 feet high I conjecture. From thence there -is an entrance to the sacred enclosure of Despœna. As you approach the -temple there is a portico on the right, and on the wall figures in -white stone, the Fates and Zeus as Master of the Fates, and Hercules -robbing Apollo of his tripod. All that I could discover about them I -will relate, when in my account of Phocis I come to Delphi. And in -the portico near the temple of Despœna, between the figures I have -mentioned, is a tablet painted with representations of the mysteries. -On a third figure are some Nymphs and Pans, and on a fourth Polybius -the son of Lycortas. And the inscription on him is that Greece would -not have been ruined at all had it taken his advice in all things, and -when it made mistakes he alone could have retrieved them. And in front -of the temple is an altar to Demeter and another to Despœna, and next -one to the Great Mother. And the statues of the Goddesses Despœna and -Demeter, and the throne on which they sit, and the footstool under -their feet, are all of one piece of stone: and neither about the dress -nor on the throne is any portion of another stone dove-tailed in, but -everything is one block of stone. This stone was not fetched from a -distance, they say, but, in consequence of a vision in a dream, found -and dug up in the temple precincts. And the size of each of the statues -is about the size of the statue at Athens of the Mother. They are by -Damophon. Demeter has a torch in her right hand, and has laid her left -hand upon Despœna: and Despœna has her sceptre, and on her knees what -is called a cist, which she has her right hand upon. And on one side of -the throne stands Artemis by Demeter, clad in the skin of a deer and -with her quiver on her shoulders, in one hand she holds a lamp, and in -the other two dragons. And at her feet lies a dog, such as are used -for hunting. And on the other side of the throne near Despœna stands -Anytus in armour: they say Despœna was brought up near the temple -by him. He was one of the Titans. Homer first introduced the Titans -into poetry, as gods in what is called Tartarus, in the lines about -the oath of Hera.[39] And Onomacritus borrowed the name of the Titans -from Homer when he wrote his poem about the orgies of Dionysus, and -represented the Titans as contributing to the sufferings of Dionysus. -Such is the Arcadian tradition about Anytus. It was Æschylus the son -of Euphorion that taught the Greeks the Egyptian legend, that Artemis -was the daughter of Demeter and not of Leto. As to the Curetes, for -they too are carved under the statues, and the Corybantes, a different -race from the Curetes who are carved on the base, though I know all -about them I purposely pass it by. And the Arcadians bring into the -temple all wood except that of the pomegranate. On the right hand as -you go out of the temple is a mirror fixed to the wall: if any one -looks into this mirror, he will see himself very obscurely or not at -all, but the statues of the goddesses and the throne he will see quite -clearly. And by the temple of Despœna as you ascend a little to the -right is the Hall, where the Arcadians perform her Mystic rites, and -sacrifice to her victims in abundance. Each sacrifices what animal -he has got: nor do they cut the throats of the victims as in other -sacrifices, but each cuts off whatever limb of the victim he lights on. -The Arcadians worship Despœna more than any of the gods, and say that -she was the daughter of Poseidon and Demeter. Her general appellation -is Despœna, a name they also give to the Daughter of Zeus and Demeter, -but her private name is Persephone, as Homer[40] and still earlier -Pamphus have given it, but that name of Despœna I feared to write down -for the uninitiated. And beyond the Hall is a grove sacred to Despœna -surrounded by a stone wall: in the grove are several kinds of trees, as -olives and oak from one root, which is something above the gardener’s -art. And beyond the grove are altars of Poseidon Hippius as the father -of Despœna, and of several other of the gods. And the inscription on -the last altar is that it is common to all the gods. - -From thence you ascend by a staircase to the temple of Pan, which has a -portico and a not very large statue. To Pan as to all the most powerful -gods belongs the property of answering prayer and of punishing the -wicked. In his temple a never ceasing fire burns. It is said that in -ancient times Pan gave oracular responses, and that his interpreter was -the Nymph Erato, who married Arcas the son of Callisto. They also quote -some of Erato’s lines, which I have myself perused. There too is an -altar to Ares, and two statues of Aphrodite in a temple, one of white -marble, the more ancient one of wood. There are also wooden statues of -Apollo and Athene, Athene has also a temple. - -[39] Iliad, xiv. 277-279. - -[40] _e.g._ Odyssey, x. 491, 494, 509. - - - - -CHAPTER XXXVIII. - - -And a little higher up is the circuit of the walls of Lycosura, which -contains a few inhabitants. It is the oldest of the towns of the earth -either on the mainland or in islands, and the first the sun saw, and -all mankind made it their model for building towns. - -And on the left of the temple of Despœna is Mount Lycæus, which some -of the Arcadians call Olympus and others the Sacred Hill. They say -Zeus was reared on this mountain: and there is a spot on it called -Cretea on the left of the grove of Parrhasian Apollo, and the Arcadians -maintain that this was the Crete where Zeus was reared, and not the -island of Crete as the Cretans hold. And the names of the Nymphs, by -whom they say Zeus was brought up, were (they say) Thisoa and Neda and -Hagno. Thisoa gave her name to a town in Parrhasia, and in my time -there is a village called Thisoa in the district of Megalopolis, and -Neda gave her name to the river Neda, and Hagno gave her name to the -spring on Mount Lycæus, which like the river Ister has generally as -much water in summer as in winter. But should a drought prevail for any -length of time, so as to be injurious to the fruits of the earth and to -trees, then the priest of Lycæan Zeus prays to the water and performs -the wonted sacrifice, and lowers a branch of oak into the spring just -on the surface, and when the water is stirred up a steam rises like -a mist, and after a little interval the mist becomes a cloud, and -collecting other clouds soon causes rain to fall upon Arcadia. There -is also on Mount Lycæus a temple of Pan and round it a grove of trees, -and a Hippodrome in front of it, where in old times they celebrated the -Lycæan games. There are also here the bases of some statues, though the -statues are no longer there: and an elegiac couplet on one of the bases -says it is the statue of Astyanax who was an Arcadian. - -Mount Lycæus among other remarkable things has the following. There -is an enclosure sacred to Lycæan Zeus into which men may not enter, -and if any one violates this law he will not live more than a year. It -is also still stated that inside this enclosure men and beasts alike -have no shadow, and therefore when any beast flees into this enclosure -the hunter cannot follow it up, but remaining outside and looking at -the beast sees no shadow falling from it. As long indeed as the Sun -is in Cancer there is no shadow from trees or living things at Syene -in Ethiopia, but this sacred enclosure on Mount Lycæus is the same in -reference to shadows during every period of the year. - -There is on the highest ridge of the mountain a mound of earth, the -altar of Lycæan Zeus, from which most of the Peloponnese is visible: -and in front of this altar there are two pillars facing east, and -some golden eagles upon them of very ancient date. On this altar they -sacrifice to Lycæan Zeus secretly: it would not be agreeable to me to -pry too curiously into the rites, let them be as they are and always -have been. - -On the eastern part of the mountain is a temple of Parrhasian Apollo, -also called Pythian Apollo. During the annual festival of the god they -sacrifice in the market-place a boar to Apollo the Helper, and after -the sacrifice they convey the victim to the temple of Parrhasian Apollo -with fluteplaying and solemn procession, and cut off the thighs and -burn them, and consume the flesh of the victim on the spot. Such is -their annual custom. - -And on the north side of Mount Lycæus is the district of Thisoa: the -men who live here hold the Nymph Thisoa in highest honour. Through this -district several streams flow that fall into the Alpheus, as Mylaon and -Nus and Achelous and Celadus and Naliphus. There are two other rivers -of the same name but far greater fame than this Achelous in Arcadia, -one that flows through Acarnania and Ætolia till it reaches the islands -of the Echinades, which Homer has called in the Iliad the king of all -rivers,[41] the other the Achelous flowing from Mount Sipylus, which -river and mountain he has associated with the legend of Niobe.[42] The -third Achelous is this one on Mount Lycæus. - -To the right of Lycosura are the hills called Nomia, on which is a -temple of Pan Nomius on a spot called Melpea, so called they say from -the piping of Pan there. The simplest explanation why the hills were -called Nomia is that Pan had his pastures there, but the Arcadians say -they were called after a Nymph of that name. - - - - -CHAPTER XXXIX. - - -Past Lycosura in a westerly direction flows the river Plataniston, -which everyone must cross who is going to Phigalia, after which an -ascent of 30 stades or a little more takes you to that town. How -Phigalus was the son of Lycaon, and how he was the original founder of -the town, and how in process of time the name of the town got changed -into Phialia from Phialus the son of Bucolion, and afterwards got back -its old name, all this I have entered into already. There are other -traditions not worthy of credit, as that Phigalus was an Autochthon -and not the son of Lycaon, and some say that Phigalia was one of the -Nymphs called Dryads. When the Lacedæmonians attacked Arcadia and -invaded Phigalia, they defeated the inhabitants in a battle and laid -siege to the town, and as the town was nearly taken by storm the -Phigalians evacuated it, or the Lacedæmonians allowed them to leave it -upon conditions of war. And the capture of Phigalia and the flight of -the Phigalians from it took place when Miltiades was chief magistrate -at Athens, in the 2nd year of the 30th Olympiad, in which Chionis -the Laconian was victor for the third time. And it seemed good to -those Phigalians who had escaped to go to Delphi, and inquire of the -god as to their return. And the Pythian Priestess told them that if -they tried by themselves to return to Phigalia she foresaw no hope of -their return, but if they took a hundred picked men from Oresthasium, -and they were slain in battle, the Phigalians would get their return -through them. And when the people of Oresthasium heard of the oracular -message given to the Phigalians, they vied with one another in zeal who -should be one of the 100 picked men, and participate in the expedition -to Phigalia. And they engaged with the Lacedæmonian garrison and -fulfilled the oracle completely: for they all died fighting bravely, -and drove out the Spartans, and put it in the power of the Phigalians -to recover their native town. Phigalia lies on a hill which is mostly -precipitous, and its walls are built on the rocks, but as you go up to -the town there is a gentle and easy ascent. And there is a temple of -Artemis the Preserver, and her statue in stone in an erect position. -From this temple they usually conduct the processions. And in the -gymnasium there is a statue of Hermes with a cloak on, which does not -cease at his feet but covers the whole square figure. There is also a -temple of Dionysus called Acratophorus by the people of the place, the -lower parts of the statue are not visible being covered by leaves of -laurel and ivy. And all the statue that can be seen is coloured with -vermilion so as to look very gay. The Iberes find this vermilion with -their gold. - -[41] Iliad, xxi. 194-197. - -[42] Iliad, xxiv. 615-617. - - - - -CHAPTER XL. - - -The people of Phigalia have also in their market-place the statue of -Arrhachion the pancratiast, an antique one in all other respects and -not least so in its shape. The feet are not very wide apart, and the -hands are by the side near the buttocks. The statue is of stone, and -they say there was an inscription on it, which time has obliterated. -This Arrhachion had two victories at Olympia in the two Olympiads -before the 54th, through the equity of the umpires and his own merit. -For when he contended for the prize of wild olive with the only one -of his antagonists that remained, his opponent got hold of him first -and with his feet hugged him, and at the same time grappled his -neck tightly with his arms. And Arrhachion broke the finger of his -antagonist, and gave up the ghost being throttled, and his antagonist -also, though he had throttled Arrhachion, fainted away from the pain -his finger gave him. And the people of Elis crowned the dead body of -Arrhachion and proclaimed him victor. I know the Argives did the same -in the case of Creugas the boxer of Epidamnus, for though he was dead -they gave him the crown at Nemea, because his opponent Damoxenus the -Syracusan violated their mutual agreements. For as they were boxing -evening came on, and they agreed in the hearing of all the audience -that they should strike one another once in turn. Boxers did not at -this time wear the cestus loaded with iron, but they wore leather -thongs, (which they fastened under the hollow of the hand that the -fingers might be left uncovered), made of ox hides and thin and deftly -woven together after an old fashion. Then Creugas delivered the first -blow on Damoxenus’ head, and Damoxenus bade Creugas hold back his hand, -and as he did so struck him under the ribs with his fingers straight -out, and such was the hardness of his nails and the violence of the -blow that his hand pierced his side, seized his bowels and dragged -and tore them out. Creugas immediately expired. And the Argives drove -Damoxenus off the course because he had violated the conditions, and -instead of one blow had given several to his antagonist. To Creugas -though dead they assigned the victory, and erected to him a statue in -Argos, which is now in the temple of Lycian Apollo. - - - - -CHAPTER XLI. - - -The Phigalians have also in their market-place a mortuary chapel to the -100 picked men from Oresthasium, and annually offer funeral sacrifices -to them as to heroes. And the river called Lymax which falls into -the Neda flows by Phigalia. It got its name Lymax they say from the -purifications of Rhea. For when after giving birth to Zeus the Nymphs -purified her after travail, they threw into this river the afterbirth, -which the ancients called Lymata. Homer bears me out when he says that -the Greeks purifying themselves to get rid of the pestilence threw -the purifications into the sea.[43] The Neda rises on the mountain -Cerausius, which is a part of Mount Lycæus. And where the Neda is -nearest to Phigalia, there the lads of the town shear off their hair to -the river. And near the sea it is navigable for small craft. Of all the -rivers that we know of the Mæander is most winding having most curves -and sinuosities. And next for winding would come the Neda. About 12 -stades from Phigalia are hot baths, and the Lymax flows into the Neda -not far from that place. And where they join their streams is a temple -of Eurynome, holy from remote antiquity, and difficult of access from -the roughness of the ground. Round it grow many cypresses close to -one another. Eurynome the Phigalian people believe to be a title of -Artemis, but their Antiquarians say that Eurynome was the daughter of -Oceanus, and is mentioned by Homer in the Iliad as having joined Thetis -in receiving Hephæstus.[44] And on the same day annually they open the -temple of Eurynome: for at all other times they keep it shut. And on -that day they have both public and private sacrifices to her. I was not -in time for the festival, nor did I see the statue of Eurynome. But I -heard from the Phigalians that the statue has gold chains round it, and -that it is a woman down to the waist and a fish below. To the daughter -of Oceanus who dwelt with Thetis in the depths of the sea these fish -extremities would be suitable: but I do not see any logical connection -between Artemis and a figure of this kind. - -Phigalia is surrounded by mountains, on the left by Cotilius, on the -right by the projecting mountain Elaion. Cotilius is about 40 stades -from Phigalia, and on it is a place called Bassæ, and a temple of -Apollo the Helper, the roof of which is of stone. This temple would -stand first of all the temples in the Peloponnese, except that at -Tegea, for the beauty of the stone and neatness of the structure. And -Apollo got his title of Helper in reference to a pestilence, as among -the Athenians he got the title of Averter of Ill because he turned away -from them some pestilence. He helped the Phigalians about the time -of the Peloponnesian war, as both titles of Apollo shew plainly, and -Ictinus the builder of the temple at Phigalia was a contemporary of -Pericles, and the architect of what is called the Parthenon at Athens. -I have already mentioned the statue of Apollo in the market-place at -Megalopolis. - -And there is a spring of water on Mount Cotilius, from which somebody -has written that the river Lymax takes its rise, but he can neither -have seen the spring himself, nor had his account from any one who -had seen it. I have done both: and the water of the spring on Mount -Cotilius does not travel very far, but in a short time gets lost in the -ground altogether. Not that it occurred to me to inquire in what part -of Arcadia the river Lymax rises. Above the temple of Apollo the Helper -is a place called Cotilum, where there is a temple of Aphrodite lacking -a roof, as also a statue of the goddess. - -[43] Iliad, i. 314. - -[44] Iliad, xviii. 398, 399, 405. - - - - -CHAPTER XLII. - - -The other mountain, Elaion, is about 30 stades from Phigalia, and -there is a cave there sacred to Black Demeter. All the traditions -that the people of Thelpusa tell about the amour of Poseidon with -Demeter are also believed by the people of Phigalia. But the latter -differ in one point: they say Demeter gave birth not to a foal but to -her that the Arcadians call Despœna. And after this they say, partly -from indignation with Poseidon, partly from sorrow at the rape of -Proserpine, she dressed in black, and went to this cave and nobody -knew of her whereabouts for a long time. But when all the fruits of -the earth were blighted, and mankind was perishing from famine, and -none of the gods knew where Demeter had hidden herself but Pan, who -traversed all Arcadia, hunting in various parts of the mountains, and -had seen Demeter dressed as I have described on Mount Elaion, then -Zeus learning all about this from Pan sent the Fates to Demeter, and -she was persuaded by them to lay aside her anger, and to wean herself -from her grief. And in consequence of her abode there, the Phigalians -say that they considered this cave as sacred to Demeter, and put in it -a wooden statue of the goddess, fashioned as follows. The goddess is -seated on a rock, like a woman in all respects but her head, which is -that of a mare with a mare’s mane, and figures of dragons and other -monsters about her head, and she has on a tunic which reaches to the -bottom of her feet. In one hand she has a dolphin, in the other a dove. -Why they delineated the goddess thus is clear to everybody not without -understanding who remembers the legend. And they call her Black Demeter -because her dress is black. They do not record who this statue was by -or how it caught fire. But when the old one was burnt the Phigalians -did not offer another to the goddess, but neglected her festivals -and sacrifices, till a dearth came over the land, and when they went -to consult the oracle the Pythian Priestess gave them the following -response: - -“Arcadians, acorn-eating Azanes who inhabit Phigalia, go to the secret -cave of the horse-bearing Demeter, and inquire for alleviation from -this bitter famine, you that were twice Nomads living alone, living -alone feeding upon roots. Demeter taught you something else besides -pasture, she introduced among you the cultivation of corn, though you -have deprived her of her ancient honours and prerogatives. But you -shall eat one another and dine off your children speedily, if you do -not propitiate her wrath by public libations, and pay divine honours to -the recess in the cave.” - -When the Phigalians heard this oracular response, they honoured Demeter -more than before, and got Onatas of Ægina, the son of Mico, for a great -sum of money to make them a statue of the goddess. This Onatas made a -brazen statue of Apollo for the people of Pergamus, most wonderful both -for its size and artistic merit. And he having discovered a painting -or copy of the ancient statue, but perhaps chiefly, so the story goes, -from a dream he had, made a brazen statue of Demeter for the people -of Phigalia, a generation after the Persian invasion of Greece. Here -is the proof of the correctness of my date. When Xerxes crossed into -Europe Gelon the son of Dinomenes was ruler of Syracuse and the rest -of Sicily, and after his death the kingdom devolved upon his brother -Hiero, and as Hiero died before he could give to Olympian Zeus the -offerings he had vowed for the victories of his horses, Dinomenes his -son gave them instead. Now Onatas made these, as the inscriptions at -Olympia over the votive offering show. - -“Hiero having been formerly victor in your august contests, Olympian -Zeus, once in the fourhorse chariot, and twice with a single horse, -bestows on you these gifts: his son Dinomenes offers them in memory of -his Syracusan father.” - -And the other inscription is as follows, - - “Onatas the son of Mico made me, a native of Ægina.” Onatas was - therefore a contemporary of the Athenian Hegias and the Argive - Ageladas. - -I went to Phigalia chiefly to see this Demeter, and I sacrificed to -the goddess in the way the people of the country do, no victim but -the fruit of the vine and other trees, and honeycombs, and wool in an -unworked state with all its grease still on it, and these they lay on -the altar built in front of the cave, and pour oil over all. This -sacrifice is held every year at Phigalia both publicly and privately. -A priestess conducts the ritual, and with her the youngest of the -three citizens who are called Sacrificing Priests. Round the cave is -a grove of oak trees, and warm water bubbles up from a spring. The -statue made by Onatas was not there in my time, nor did most people at -Phigalia know that it had ever existed, but the oldest of those I met -with informed me that 3 generations before his time some stones from -the roof fell on to it, and that it was crushed by them and altogether -smashed up, and we can see plainly even now traces in the roof where -the stones fell in. - - - - -CHAPTER XLIII. - - -Pallantium next demands my attention, both to describe what is worthy -of record in it, and to show why the elder Antonine made it a town -instead of a village, and also free and exempt from taxation. They say -that Evander was the best of the Arcadians both in council and war, -and that he was the son of Hermes by a Nymph the daughter of Lado, and -that he was sent with a force of Arcadians from Pallantium to form a -colony, which he founded near the river Tiber. And part of what is now -Rome was inhabited by Evander and the Arcadians who accompanied him, -and was called Pallantium in remembrance of the town in Arcadia. And -in process of time it changed its name into Palatium. It was for these -reasons that Pallantium received its privileges from the Roman Emperor. -This Antonine, who bestowed such favours on Pallantium, imposed no war -on the Romans willingly, but when the Mauri, (the most important tribe -of independent Libyans, who were Nomads and much more formidable than -the Scythians, as they did not travel in waggons but they and their -wives rode on horseback,) commenced a war with Rome, he drove them -out of all their territory into the most remote parts, and compelled -them to retire from Libya to Mount Atlas and to the neighbourhood of -Mount Atlas. He also took away from the Brigantes in Britain most of -their territory, because they had attacked the Genunii who were Roman -subjects. And when Cos and Rhodes cities of the Lycians and Carians -were destroyed by a violent earthquake, the Emperor Antonine restored -them by large expenditure of money and by his zeal in re-peopling them. -As to the grants of money which he made to the Greeks and barbarians -who stood in need of them, and his magnificent works in Greece and -Ionia and Carthage and Syria, all this has been minutely described -by others. This Emperor left another token of his liberality. Those -subject nations who had the privilege of being Roman citizens, but -whose sons were reckoned as Greeks, had the option by law of leaving -their money to those who were no relations, or letting it swell the -wealth of the Emperor. But Antonine allowed them to leave their -property to their sons, preferring to exhibit philanthropy rather than -to maintain a law which brought in money to the revenue. This Emperor -the Romans called Pius from the honour he paid to the gods. I think -he might also justly have borne the title of the elder Cyrus, Father -of mankind. He was succeeded by his son Antonine, who fought against -the Germans, the most numerous and warlike barbarians in Europe, and -subdued the Sauromatæ who had commenced an iniquitous war. - - - - -CHAPTER XLIV. - - -To return to our account of Arcadia, there is a road from Megalopolis -to Pallantium and Tegea, leading to what is called the Mound. On this -road is a suburb of Megalopolis, called Ladocea from Ladocus the son -of Echemus. And next comes Hæmoniæ, which in ancient times was a town -founded by Hæmon the son of Lycaon, and is still called Hæmoniæ. And -next it on the right are the ruins of Oresthasium, and the pillars of -a temple to Artemis surnamed the Priestess. And on the direct road -from Hæmoniæ is the place called Aphrodisium, and next to it Athenæum, -on the left of which is a temple of Athene and stone statue of the -goddess. About 20 stades from Athenæum are the ruins of Asea, and the -hill which was formerly the citadel has still remains of walls. And -about 5 stades from Asea is the Alpheus a little away from the road, -and near the road is the source of the Eurotas. And near the source of -the Alpheus is a temple of the Mother of the Gods without a roof, and -two lions in stone. And the Eurotas joins the Alpheus, and for about -20 stades they flow together in a united stream, till they are lost -in a cavity and come up again, the Eurotas in Laconia, the Alpheus -at Pegæ in Megalopolis. There is also a road from Asea leading up to -Mount Boreum, on the top of which are traces of a temple. The tradition -is that Odysseus on his return from Ilium built it to Poseidon and -Preserver Athene. - -What is called the Mound is the boundary for the districts of -Megalopolis Tegea and Pallantium, and as you turn off from it to the -left is the plain of Pallantium. In Pallantium there is a temple, -and a stone statue of Pallas and another of Evander, and a temple to -Proserpine the daughter of Demeter, and at no great distance a statue -of Polybius. The hill above the town was used of old as the citadel, -and on the top of it are remains even to our day of a temple of the -gods called Pure, oaths by whom are still accounted most weighty. They -do not know the particular names of these gods, or if they know they -will not tell them. But one might conjecture that they were called -Pure, because Pallas did not sacrifice to them in the same way as his -father did to Lycæan Zeus. - -And on the right of what is called the Mound is the Manthuric plain on -the borders of Tegea, being indeed only 50 stades from Tegea. There is -a small hill on the right of the road called Cresium, on which is the -temple of Aphneus. For according to the legend of the people of Tegea -Ares had an intrigue with Aerope, the daughter of Cepheus the son of -Aleus, and she died in childbirth, and the baby still clung to his -mother though she was dead, and sucked from her breasts a plentiful -supply of milk, and as Ares had caused this they called the god -Aphneus, and the boy was called they say Aeropus. And on the road to -Tegea is the well called Leuconius, so called from Leucone, (who they -say was a daughter of Aphidas), whose tomb is not far from Tegea. - - - - -CHAPTER XLV. - - -The people of Tegea say that their district got its name in the days of -Tegeates the son of Lycaon, and that the inhabitants were distributed -into 8 parishes, Gareatæ, Phylaces, Caryatæ, Corythes, Potachidæ, Œatæ, -Manthyres, and Echeuethes, and that in the reign of Aphidas a ninth -parish was formed, called after him Aphidas. The founder of the town -in our day was Aleus. The people of Tegea besides the public events -which they had a share in in common with all the Arcadians, as the -war against Ilium, and the war with the Persians, and the battle with -the Lacedæmonians at Dipæa, had special renown of their own from the -following circumstances. Ancæus the son of Lycurgus, though wounded, -sustained the attack of the Calydonian boar, and Atalanta shot at it -and was the first to hit it, and for this prowess its head and hide -were given her as trophies. And when the Heraclidæ returned to the -Peloponnese, Echemus of Tegea, the son of Aeropus, had a combat with -Hyllus and beat him. And the people of Tegea were the first Arcadians -who beat the Lacedæmonians who fought against them, and took most of -them captive. - -The ancient temple at Tegea of Athene Alea was built by Aleus, but -in after times the people at Tegea built the goddess a great and -magnificent temple. For the former one was entirely consumed by fire -which spread all over it, when Diophantus was Archon at Athens, in the -second year of the 96th Olympiad, in which Eupolemus of Elis won the -prize in the course. The present one far excels all the temples in the -Peloponnese for beauty and size. The architecture of the first row of -pillars is Doric, that of the second row is Corinthian, and that of the -pillars outside the temple is Ionic. The architect I found on inquiry -was Scopas the Parian, who made statues in various parts of old Greece, -and also in Ionia and Caria. On the gables is represented the hunting -of the boar of Calydon, on one side of the boar, nearly in the centre -of the piece, stand Atalanta and Meleager and Theseus and Telamon and -Peleus and Pollux and Iolaus, the companion of Hercules in most of his -Labours, and the sons of Thestius, Prothous and Cometes, the brothers -of Althæa: and on the other side of the boar Ancæus already wounded and -Epochus supporting him as he drops his weapon, and near him Castor, -and Amphiaraus the son of Œcles, and besides them Hippothous the son -of Cercyon, the son of Agamedes, the son of Stymphelus, and lastly -Pirithous. On the gables behind is a representation of the single -combat between Telephus and Achilles on the plain of Caicus. - - - - -CHAPTER XLVI. - - -And the ancient statue of Athene Alea, and together with it the tusks -of the Calydonian boar, were carried away by the Emperor Augustus, -after his victory over Antony and his allies, among whom were all the -Arcadians but the Mantineans. Augustus does not seem to have commenced -the practice of carrying off votive offerings and statues of the gods -from conquered nations, but to have merely followed a long-established -custom. For after the capture of Ilium, when the Greeks divided the -spoil, the statue of Household Zeus was given to Sthenelus the son of -Capaneus: and many years afterwards, when the Dorians had migrated -to Sicily, Antiphemus, the founder of Gela, sacked Omphace a town of -the Sicani, and carried from thence to Gela a statue made by Dædalus. -And we know that Xerxes the son of Darius, the king of the Persians, -besides what he carried off from Athens, took from Brauron a statue of -Brauronian Artemis, and moreover charged the Milesians with cowardice -in the sea-fight against the Athenians at Salamis, and took from them -the brazen Apollo at Branchidæ, which a long time afterwards Seleucus -sent back to the Milesians. And the statues taken from the Argives at -Tiryns are now, one in the temple of Hera, the other in the temple of -Apollo at Elis. And the people of Cyzicus having forced the people -of Proconnesus to settle with them took from them a statue of the -Dindymene Mother. The statue generally was of gold, but the head -instead of ivory was made with the teeth of Hippopotamuses. So the -Emperor Augustus merely followed a long established custom usual both -among Greeks and barbarians. And you may see the statue of Athene Alea -in the Forum at Rome built by Augustus. It is throughout of ivory -and the workmanship of Endœus. Those who busy themselves about such -curiosities say that one of the tusks of the boar was broken off, and -the remaining one was suspended as a votive offering in Cæsar’s gardens -in the temple of Dionysus. It is about 2½ feet long. - - - - -CHAPTER XLVII. - - -And the statue now at Tegea of Athene, called Hippia by the Manthurii, -because (according to their tradition) in the fight between the gods -and the giants the goddess drove the chariot of Enceladus, though among -the other Greeks and Peloponnesians the title Alea has prevailed, was -taken from the Manthurii. On one side of the statue of Athene stands -Æsculapius, on the other Hygiea in Pentelican marble, both by the -Parian Scopas. And the most notable votive offerings in the temple are -the hide of the Calydonian boar, which is rotten with lapse of time -and nearly devoid of hair, and some fetters hung up partly destroyed -by rust, which the captives of the Lacedæmonians wore when they dug in -the district of Tegea. And there is the bed of Athene, and an effigy -of Auge to imitate a painting, and the armour of Marpessa, called the -Widow, a woman of Tegea, of whom I shall speak hereafter. She was a -priestess of Athene when a girl, how long I do not know but not after -she grew to womanhood. And the altar they say was made for the goddess -by Melampus the son of Amythaon: and on the altar are representations -of Rhea and the Nymph Œnoe with Zeus still a babe, and on each side -4 Nymphs, on the one side Glauce and Neda and Thisoa and Anthracia, -and on the other Ida and Hagno and Alcinoe and Phrixa. There are also -statues of the Muses and Mnemosyne. - -And not far from the temple is a mound of earth, constituting a -race-course, where they hold games which they call Aleæa from Athene -Alea, and Halotia because they took most of the Lacedæmonians alive -in the battle. And there is a spring towards the north of the temple, -near which they say Auge was violated by Hercules, though their legend -differs from that of Hecatæus about her. And about 3 stades from this -spring is the temple of Hermes called Æpytus. - -At Tegea there is also a temple to Athene Poliatis, which once every -year the priest enters. They call it the temple of Protection, and -say that it was a boon of Athene to Cepheus, the son of Aleus, that -Tegea should never be captured, and they say that the goddess cut off -one of the locks of Medusa, and gave it him as a protection for the -city. They have also the following legend about Artemis Hegemone. -Aristomelidas the ruler at Orchomenus in Arcadia, being enamoured of a -maiden of Tegea, got her somehow or other into his power, and committed -the charge of her to one Chronius. And she before being conducted to -the tyrant slew herself in modesty and fear. And Artemis stirred up -Chronius in a dream against Aristomelidas, and he slew him and fled to -Tegea and built there a temple to Artemis. - - - - -CHAPTER XLVIII. - - -In the market-place, which is in shape very like a brick, is a temple -of Aphrodite called the Brick Aphrodite, and a stone statue of the -goddess. And there are two pillars, on one of which are effigies of -Antiphanes and Crisus and Tyronidas and Pyrrhias, who are held in -honour to this day as legislators for Tegea, and on the other pillar -Iasius, with his left hand on a horse and in his right hand a branch -of palm. He won they say the horserace at Olympia, when Hercules the -Theban established the Olympian games. Why a crown of wild olive was -given to the victor at Olympia I have shown in my account of Elis, and -why of laurel at Delphi I shall show hereafter. And at the Isthmian -games pine, at the Nemean games parsley, were wont to be the prize, as -we know from the cases of Palæmon and Archemorus. But most games have -a crown of palm as the prize, and everywhere the palm is put into the -right hand of the victor. The beginning of this custom was as follows. -When Theseus was returning from Crete he instituted games they say to -Apollo at Delos, and himself crowned the victors with palm. This was -they say the origin of the custom, and Homer has mentioned the palm in -Delos in that part of the Odyssey where Odysseus makes his supplication -to the daughter of Alcinous.[45] - -There is also a statue of Ares called Gynæcothœnas in the market-place -at Tegea, graven on a pillar. For in the Laconian war, at the first -invasion of Charillus the king of the Lacedæmonians, the women took up -arms, and lay in ambush under the hill called in our day Phylactris. -And when the armies engaged, and the men on both sides exhibited -splendid bravery, then they say the women appeared on the scene, and -caused the rout of the Lacedæmonians, and Marpessa, called the Widow, -excelled all the other women in daring, and among other Spartans -Charillus was taken prisoner, and was released without ransom, upon -swearing to the people of Tegea that he would never again lead a -Lacedæmonian army to Tegea, which oath he afterwards violated. And the -women privately sacrificed to Ares independently of the men for the -victory, and gave no share of the flesh of the victim to the men. That -is why Ares was called Gynæcothœnas (_i.e._ _Women’s Feast_). There -is also an altar and square statue of Adult Zeus. Square statues the -Arcadians seem greatly to delight in. There are also here the tombs of -Tegeates the son of Lycaon, and Mæra the wife of Tegeates, who they say -was the daughter of Atlas, and is mentioned by Homer[46] in Odysseus’ -account to Alcinous of his journey to Hades and the souls he saw there. -And in the market-place at Tegea there is a temple of Ilithyia, and -a statue called Auge on her knees, and the tradition is that Aleus -ordered Nauplius to take his daughter Auge and drown her in the sea, -and as she was being led there she fell on her knees, and gave birth to -a son on the spot where is now the temple of Ilithyia. This tradition -differs from another one, which states that Auge gave birth to Telephus -unbeknown to her father, and that he was exposed on Mount Parthenium -and suckled by a doe, though this last part of the tradition is also -recorded by the people of Tegea. And near the temple of Ilithyia is -an altar to Earth, and close to the altar is a pillar in white stone, -on which is a statue of Polybius the son of Lycortas, and on another -pillar is Elatus one of the sons of Arcas. - -[45] Odyssey, vi. 162 _sq._ - -[46] Odyssey, xi. 326. - - - - -CHAPTER XLIX. - - -And not far from the market-place is a theatre, and near it are the -bases of some brazen statues, the statues themselves are no longer -there. And an elegiac couplet on one of the bases says that that was -the statue of Philopœmen. This Philopœmen the Greeks hold in the -highest honour, both for his sagacity and exploits. As to the lustre -of his race his father Craugis was second to none of the Arcadians -of Megalopolis, but he dying when Philopœmen was quite a boy his -guardian was Cleander an exile from Mantinea, who had come to live at -Megalopolis after the troubles in his native place, and had been on a -footing of old friendship with the family of Craugis. And Philopœmen -had they say among other tutors Megalophanes and Ecdelus: the sons -of Arcesilaus were pupils they say of Pitanæus. In size and strength -he was inferior to none of the Peloponnesians, but he was far from -good-looking. He didn’t care about contending in the games, but he -cultivated his own piece of ground, and was fond of hunting wild -beasts. He read also they say frequently the works of the most famous -Greek sophists, and books on the art of war, especially such as touched -on strategy. He wished in all things to make Epaminondas his model in -his frame of mind and exploits, but was not able in all points to come -up to this. For Epaminondas was especially mild and had his temper -completely under control, whereas Philopœmen was hot-tempered. But -when Cleomenes captured Megalopolis, Philopœmen was not dismayed at -this unexpected misfortune, but conveyed off safely two-thirds of the -adults and all the women and children to Messene, as the Messenians -were at that time their allies and well-disposed to them. And when -Cleomenes sent a message to these exiles that he was sorry for what -he had done, and that the people of Megalopolis might return if they -signed a treaty, Philopœmen persuaded all the citizens to return only -with arms in their hands, and not upon any conditions or treaty. And -in the battle which took place at Sellasia against Cleomenes and -the Lacedæmonians, in which the Achæans and Arcadians from all the -cities took part, and also Antigonus with an army from Macedonia, -Philopœmen took his place with the cavalry at first, but when he saw -that the issue of the battle turned on the behaviour of the infantry -he willingly became a footsoldier, and, as he was displaying valour -worthy of record, one of the enemy pierced through both his thighs, -and being so impeded he dropt on his knees and was constrained to fall -forwards, so that by the motion of his feet the spear snapped off. And -when Cleomenes and the Lacedæmonians were defeated, and Philopœmen -returned to the camp, then the doctors cut out of his thighs the -spearpoint and the spear itself. And Antigonus, hearing and seeing -his courage, was anxious to invite him over to Macedonia. But he paid -little heed to Antigonus, and crossed over by ship to Crete, where a -civil war was raging, and became a captain of mercenaries. And on his -return to Megalopolis he was at once chosen by the Achæans commander of -their cavalry, and he made them the best cavalry in Greece. And when -the Achæans and all their allies fought at the river Larisus against -the men of Elis and the Ætolian force that aided the people of Elis -from kinsmanship, Philopœmen first slew with his own hands Demophantus -the commander of the enemy’s cavalry, and then put to flight all the -cavalry of the Ætolians and men of Elis. - - - - -CHAPTER L. - - -And as the Achæans left everything to him and made him everybody, -he changed the arms of the infantry, for, whereas before they bore -short spears and oblong shields like those in use among the Celts and -Persians (called _thyrei_ and _gerrha_), he persuaded them to wear -breastplates and greaves, and also to use the shields in use in Argolis -and long spears. And when Machanidas rose to power in Lacedæmon, and -war again broke out between the Achæans and the Lacedæmonians under -him, Philopœmen was commander in chief of the Achæan force, and in the -battle of Mantinea the light-armed Lacedæmonians beat the light-armed -troops of the Achæans, and Machanidas pressed upon them in their -flight, but Philopœmen forming his infantry into a square routed the -Lacedæmonian hoplites, and fell in with Machanidas as he was returning -from the pursuit and slew him. Thus the Lacedæmonians, though they lost -the battle, were more fortunate from their reverse than one would have -anticipated, for they were freed from their tyrant. And not long after, -when the Argives were celebrating the Nemean games, Philopœmen happened -to be present at the contest of the harpers: and Pylades a native of -Megalopolis (one of the most noted harpers of the day who had carried -off the victory at the Pythian games), at that moment striking up the -tune of the Milesian Timotheus called Persæ, and commencing at the words - - “Winning for Hellas the noble grace of freedom,” - -all the Greeks gazed earnestly on Philopœmen, and signified by clapping -that they referred to him the words of the Ode. A similar tribute -of respect was I understand paid to Themistocles at Olympia, where -the whole theatre rose up on his entrance. Philip indeed, the son of -Demetrius, the king of the Macedonians, who also poisoned Aratus of -Sicyon, sent men to Megalopolis with orders to kill Philopœmen, and -though unsuccessful in this he was execrated by all Greece. And the -Thebans who had beaten the Megarians in battle, and had already got -inside the walls at Megara, through treachery on the part of the -Megarians, were so alarmed at the arrival of Philopœmen to the rescue, -that they went home again without effecting their object. And again -there rose up at Lacedæmon a tyrant called Nabis, who attacked the -Messenians first of the Peloponnesians, and as he made his attack by -night, when they had no expectation of it, he took all Messene but the -citadel, but upon Philopœmen’s coming up the next day with an army he -departed from it on conditions of war. - -And Philopœmen, when the time of his command expired, and other Achæans -were chosen as commanders, went a second time to Crete and helped -the Gortynians who were pressed hard in war. But as the Arcadians -were vexed with him for going abroad he returned from Crete, and -found the Romans at war with Nabis. And as the Romans had equipped a -fleet against Nabis, Philopœmen in his zeal wished to take part in -the contest, but being altogether without experience of the sea, he -unwittingly embarked on an unseaworthy trireme, so that the Romans -and their allies remembered the lines of Homer, in his Catalogue -of the ships, about the ignorance of the Arcadians in maritime -affairs.[47] And not many days after this naval engagement Philopœmen -and his regiment, taking advantage of a dark night, set the camp of -the Lacedæmonians at Gythium on fire. Thereupon Nabis intercepted -Philopœmen and all the Arcadians with him on difficult ground, they -were very brave but there were very few of them. But Philopœmen changed -the position of his troops, so that the advantage of the ground rested -with him and not with the enemy, and, defeating Nabis and slaying -many of the Lacedæmonians in this night attack, raised his fame still -higher among the Greeks. And after this Nabis obtained from the Romans -a truce for a certain definite period, but before the time expired he -was assassinated by a man from Calydon, who had come ostensibly to -negotiate an alliance, but was really hostile, and had been suborned by -the Ætolians for this very purpose. - -[47] Iliad, ii. 614. - - - - -CHAPTER LI. - - -And Philopœmen about this time made an incursion into Sparta, and -compelled the Lacedæmonians to join the Achæan League. And not very -long after Titus Flaminius, the commander in chief of the Romans in -Greece, and Diophanes the son of Diæus of Megalopolis, who had been -chosen at this time general of the Achæans, marched against Lacedæmon, -alleging that the Lacedæmonians were plotting against the Romans: but -Philopœmen, although at present he was only a private individual, shut -the gates as they were coming in. And the Lacedæmonians, in return for -this service and for his success against both their tyrants, offered -him the house of Nabis, which was worth more than 100 talents; but -he had a soul above money, and bade the Lacedæmonians conciliate by -their gifts instead of him those who had persuasive powers with the -people in the Achæan League. In these words he referred they say to -Timolaus. And he was chosen a second time general of the Achæans. And -as the Lacedæmonians at that time were on the eve of a civil war, he -exiled from the Peloponnese about 300 of the ringleaders, and sold for -slaves about 3000 of the Helots, and demolished the walls of Sparta, -and ordered the lads no longer to train according to the regulations of -Lycurgus but in the Achæan fashion. But the Romans afterwards restored -to them their national training. And when Antiochus (the descendant -of Seleucus Nicator) and the army of Syrians with him were defeated -by Manius and the Romans at Thermopylæ, and Aristænus of Megalopolis -urged the Achæans to do all that was pleasing to the Romans and not -to resist them at all, Philopœmen looked angrily at him, and told him -that he was hastening the fate of Greece. And when Manius was willing -to receive the Lacedæmonian fugitives, he resisted this proposal before -the Council. But on Manius’ departure, he permitted the fugitives to -return to Sparta. - -But vengeance was about to fall on Philopœmen for his haughtiness. -For when he was appointed general of the Achæans for the 8th time, he -twitted a man not without some renown for having allowed the enemy to -capture him alive: and not long after, as there was a dispute between -the Messenians and Achæans, he sent Lycortas with an army to ravage -Messenia: and himself the third day afterwards, though he was suffering -from a fever and was more than 70, hurried on to share in the action -of Lycortas, at the head of about 60 cavalry and targeteers. And -Lycortas and his army returned home without having done or received -any great harm. But Philopœmen, who had been wounded in the head in -the action and had fallen off his horse, was taken alive to Messene. -And in a meeting which the Messenians immediately held there were many -different opinions as to what they should do with him. Dinocrates -and the wealthy Messenians were urgent to put him to death: but the -popular party were most anxious to save him alive, calling him even -the father of all Greece. But Dinocrates in spite of the popular party -took Philopœmen off by poison. And Lycortas not long after collected a -force from Arcadia and from Achaia and marched against Messene, and the -popular party in Messene at once fraternized with them, and all except -Dinocrates who were privy to the murder of Philopœmen were put to -death. And he committed suicide. And the Arcadians brought the remains -of Philopœmen to Megalopolis. - - - - -CHAPTER LII. - - -And now Greece ceased to produce a stock of distinguished men. -Miltiades the son of Cimon, who defeated the barbarians that landed -at Marathon, and checked the Persian host, was the first public -benefactor of Greece, and Philopœmen the son of Craugis the last. For -those who before Miltiades had displayed conspicuous valour, (as Codrus -the son of Melanthus, and the Spartan Polydorus, and the Messenian -Aristomenes), had all clearly fought for their own nation and not for -all Greece. And after Miltiades Leonidas (the son of Anaxandrides) and -Themistocles (the son of Neocles) expelled Xerxes from Greece, the -latter by his two sea-fights, the former by the action at Thermopylæ. -And Aristides the son of Lysimachus, and Pausanias the son of -Cleombrotus, who commanded at Platæa, were prevented from being called -benefactors of Greece, the latter by his subsequent crimes, the former -by his laying tribute on the Greek islanders, for before Aristides -all the Greek dominions were exempt from taxation. And Xanthippus -the son of Ariphron, in conjunction with Leotychides king of Sparta, -destroyed the Persian fleet off Mycale, and Cimon did many deeds to -excite the emulation of the Greeks. As for those who won the greatest -renown in the Peloponnesian war, one might say that they with their -own hands almost ruined Greece. And when Greece was already in pitiful -plight, Conon the son of Timotheus and Epaminondas the son of Polymnis -recovered it somewhat, the former in the islands and maritime parts, -the latter by ejecting the Lacedæmonian garrisons and governors inland, -and by putting down the decemvirates. Epaminondas also made Greece -more considerable by the addition of the well-known towns of Messene -and the Arcadian Megalopolis. I consider also Leosthenes and Aratus -the benefactors of all Greece, for Leosthenes against the wishes of -Alexander brought back safe to Greece in ships 50,000 Greeks who had -served under the pay of Persia: as for Aratus I have already touched -upon him in my account of Sicyon. - -And the following is the inscription on Philopœmen at Tegea. “Spread -all over Greece is the fame and glory of the Arcadian warrior -Philopœmen, as wise in the council-chamber as brave in the field, who -attained such eminence in war as cavalry leader. Two trophies won he -over two Spartan tyrants, and when slavery was growing he abolished it. -And therefore Tegea has erected this statue to the high souled son of -Craugis, the blameless winner of his country’s freedom.” - - - - -CHAPTER LIII. - - -That is the inscription at Tegea. And the statues erected to Apollo -Aguieus by the people of Tegea were dedicated they say for the -following reason. Apollo and Artemis punished they say in every place -all persons who, when Leto was pregnant and wandering about Arcadia, -neglected and took no account of her. And when Apollo and Artemis -came into the district of Tegea, then they say Scephrus, the son of -Tegeates, went up to Apollo and had a private conversation with him. -And Limon his brother, thinking Scephrus was making some charge against -him, ran at his brother and slew him. But swift vengeance came upon -Limon, for Artemis at once transfixed him with an arrow. And Tegeates -and Mera forthwith sacrificed to Apollo and Artemis, and afterwards -when a mighty famine came upon the land the oracle at Delphi told them -to mourn for Scephrus. Accordingly they pay honours to him at the -festival of Apollo Aguieus, and the priestess of Artemis pursues some -one, pretending that she is Artemis pursuing Limon. And the remaining -sons of Tegeates, Cydon and Archedius and Gortys, migrated they say of -their own accord to Crete, and gave their names to the towns Cydonia -and Gortys and Catreus. But the Cretans do not accept the tradition of -the people of Tegea, they say that Cydon was the son of Acacallis the -daughter of Minos and Hermes, and that Catreus was the son of Minos, -and Gortys the son of Rhadamanthus. About Rhadamanthus Homer says, in -the conversation between Proteus and Menelaus, that Menelaus went to -the Elysian fields, and before him Rhadamanthus: and Cinæthon in his -verses represents Rhadamanthus as the son of Hephæstus, and Hephæstus -as the son of Talos, and Talos as the son of Cres. The traditions of -the Greeks are mostly different and especially in genealogies. And -the people of Tegea have 4 statues of Apollo Aguieus, one erected by -each tribe. And the names of the tribes are Clareotis, Hippothœtis, -Apolloniatis, and Atheneatis, the two former so called from the lots -which Arcas made his sons cast for the land, and from Hippothous the -son of Cercyon. - -There is also at Tegea a temple to Demeter and Proserpine, the -goddesses whom they call Fruit-giving, and one near to Paphian -Aphrodite, which was erected by Laodice, who was, as I have stated -before, a daughter of that Agapenor who led the Arcadians to Troy, and -dwelt at Paphos. And not far from it are two temples to Dionysus, and -an altar to Proserpine, and a temple and gilt statue of Apollo, the -statue by Chirisophus, a Cretan by race, whose age and master we do not -know. But the stay of Dædalus at Minos’ court in Crete, and the statues -which he made, has brought much greater fame to Crete. And near Apollo -is a stone statue of Chirisophus himself. - -And the people of Tegea have an altar which they call common to all -Arcadians, where there is a statue of Hercules. He is represented as -wounded in the thigh with the wound he received in the first fight -which he had with the sons of Hippocoon. And the lofty place dedicated -to Zeus Clarius, where most of the altars at Tegea are, is no doubt so -called from the lots which the sons of Arcas cast. And the people of -Tegea have an annual festival there, and they say the Lacedæmonians -once invaded their territory at the time of the festival, and the god -sent snow, and they were cold, and weary from the weight of their -armour, and the people of Tegea unbeknown to the enemy lit a fire, (and -so they were not incommoded with the cold), and put on their armour, -and went out against them, and overcame them in the action. I have also -seen at Tegea the following sights, the house of Aleus, and the tomb of -Echemus, and a representation on a pillar of the fight between Echemus -and Hyllus. - -As you go from Tegea towards Laconia, there is an altar of Pan on the -left of the road, and another of Lycæan Zeus, and there are ruins of -temples. Their altars are about 2 stades from the walls, and about -seven stades further is a temple of Artemis called Limnatis, and a -statue of the goddess in ebony. The workmanship is called Æginætan by -the Greeks. And about 10 stades further are ruins of the temple of -Artemis Cnaceatis. - - - - -CHAPTER LIV. - - -The boundary between the districts of the Lacedæmonians and Tegea is -the river Alpheus, which rises at Phylace, and not far from its source -another river flows into it formed from several unimportant streams, -and that is why the place is called the Meeting of the Waters. And the -Alpheus seems in the following particular to be contrary in its nature -to all other rivers, it is frequently lost in the ground and comes up -again. For starting from Phylace and the Meeting of the Waters it is -lost in the plain of Tegea, and reappears again at Asea, and after -mixing its stream with the Eurotas is a second time lost in the ground: -and emerging again at what the Arcadians call the Wells, and flowing -by the districts of Pisa and Olympia, it falls into the sea beyond -Cyllene, the arsenal of the people of Elis. Nor can the Adriatic, -though a big and stormy sea, bar its onward passage, for it reappears -at Ortygia in Syracuse, and mixes its waters with the Arethusa. - -The straight road, leading to Thyrea and the villages in the Thyreatic -district, is memorable for containing the tomb of Orestes the son of -Agamemnon, the people of Tegea say that a Spartan removed his remains -from thence, but in our day there is no tomb within the walls. The -river Garates also flows by the road, when you have crossed it and gone -on ten stades you come to a temple of Pan, and near it an oak also -sacred to Pan. - -The road from Tegea to Argos is very well adapted for carriages and -is in fact quite a high road. The first thing you come to on it is a -temple and statue of Æsculapius, and after turning to the left for -about a stade you come to a temple of Pythian Apollo quite fallen to -decay and in ruins. And on the high road are many oaks and a temple of -Demeter, called Demeter of Corythes, in a grove of oaks, and near it -is a temple to Mystic Dionysus. And next comes Mount Parthenium, on -which is shown an enclosure sacred to Telephus, where they say he was -exposed as a boy and brought up by a doe. And at a little distance is -the temple of Pan, where both the Athenians and people of Tegea say -that Pan appeared to Philippides and had an interview with him. Mount -Parthenium also has tortoises admirably adapted for making lyres of, -which the men who live on the mountain fear to take and will not allow -strangers to take, for they consider them sacred to Pan. When you have -crossed over the mountain top you come in what is now arable land to -the boundary between the districts of Tegea and Argos, _viz_. Hysiæ in -Argolis. - -These are the divisions of the Peloponnese, and the towns in the -divisions, and the most notable things in each town. - - - - -BOOK IX.--BŒOTIA. - - - - -CHAPTER I. - - -Bœotia is contiguous to Attica, and Platæa to Eleutheræ. The Bœotians -got that name for all the race from Bœotus, who they say was the son -of Itonus the son of Amphictyon and the Nymph Melanippe. Their towns -are called sometimes after men but more frequently after women. The -Platæans were I think the original inhabitants of the land, and they -got their name from Platæa the daughter of the river-god Asopus. -That they were originally ruled over by kings is I think clear: for -in old times kingdoms were all over Greece, there were no democratic -governments. But the Platæans know of no other kings but Asopus and -still earlier Cithæron, one of whom gave his name to the mountain and -the other to the river. And I cannot but think that Platæa, who gave -her name to the town, was the daughter of the king Asopus and not of -the river-god. - -The Platæans did nothing memorable before the battle which the -Athenians fought at Marathon, but they took part in that struggle -after the landing of Xerxes, and ventured to embark on ships with -the Athenians, and repelled on their own soil Mardonius, the son of -Gobryas, the General of Xerxes. And it twice happened to them to -be driven from their country and again restored to it. For in the -Peloponnesian war the Lacedæmonians besieged and took Platæa: and -when, after the peace which Antalcidas the Spartan negotiated between -the Greeks and the king of the Persians, it was reinhabited by the -Platæans who returned from Athens, a second misfortune was it seems -destined to come upon them. For war was not openly declared against -the Thebans, but the Platæans said that they were still at peace with -them, because when the Lacedæmonians occupied Cadmea, they had no -share either in suggesting it or in bringing it about. The Thebans on -the other hand said that it was the Lacedæmonians who had brought about -the peace, and who afterwards when they had violated it thought that -all had broken truce. The Platæans therefore, thinking the conduct -of the Thebans rather suspicious, occupied their town with a strong -garrison, and the farmers did not even go into the fields which were -at some distance from the town at every period of the day, but watched -for the times when the Thebans held their general meetings, and at such -times tilled their farms in quiet. But Neocles, who was at that time -Bœotarch at Thebes, and had noticed this cunning on the part of the -Platæans, told all the Thebans to go armed to the assembly, and led -them from Thebes not straight across the plain but in the direction of -Hysiæ and Eleutheræ and Attica, where no outposts had been placed by -the Platæans, and got to the walls about mid-day. For the Platæans, -thinking the Thebans were at their meeting, had shut the gates and -gone out to the fields. And the Thebans made conditions with those who -were in the town that they should leave the place before sunset, the -men with one dress and the women with two. At this time the fortune -of the Platæans was rather different from the former occasion when -the town was taken by the Lacedæmonians and Archidamus. For then the -Lacedæmonians blockaded them and shut them in by a double wall so that -they could not get out, whereas now the Thebans prevented their getting -into the town at all. This second capture of Platæa was the third year -after Leuctra, when Asteus was Archon at Athens. And the town was rased -to the ground by the Thebans entirely except the temples, but there -was no sack, and the Athenians took in the Platæans a second time. But -when Philip was victorious at Chæronea, he introduced a garrison into -Thebes, and among other things to destroy the Theban power, restored -the Platæans. - - - - -CHAPTER II. - - -If you turn off a little to the right from the high road in the -Platæan district near Mount Cithæron, you come to the ruins of Hysiæ -and Erythræ. They were formerly cities, and among the ruins of Hysiæ -there is still a temple of Apollo half-finished, and a Holy Well, of -which whoever drank in former days prophesied, if we may believe the -tradition of the Bœotians. And on your return to the high road on the -right is what is said to be the tomb of Mardonius. It is admitted -that the dead body of Mardonius was missing after the battle, but as -to who buried him there are different traditions. What is certain is -that Artontes the son of Mardonius gave many gifts to the Ephesian -Dionysophanes, and also to several Ionians, for not having neglected -his father’s burial. And this road leads from Eleutheræ to Platæa. - -As you go from Megara there is a spring on the right hand, and a little -further a rock called the bed of Actæon, because they say he used to -sleep on that rock when tired with hunting, and in that spring they -say he saw Artemis bathing. And Stesichorus of Himera has represented -the goddess as dressing Actæon in a deerskin, so that his dogs should -devour him, that he should not be married to Semele. But I think that -madness came upon the dogs of Actæon without the intervention of -the goddess, and if they were mad and did not distinguish him they -would rend in pieces whoever they met. In what part of Mount Cithæron -Pentheus the son of Echion met with his fate, or where they exposed -Œdipus after his birth, no one knows, as we do know the cross-roads -on the way to Phocis where Œdipus slew his father. Mount Cithæron is -sacred to Zeus of Cithæron, but I shall enter into all that more fully -when I come to that part of my subject. - -Near the entrance to Platæa is the tomb of those who fell fighting -against the Medes. The other Greeks have one common tomb. But the -Lacedæmonians and Athenians who fell have separate burial-grounds, and -some elegiac lines of Simonides as their epitaph. And not far from the -common tomb of the Greeks is the altar of Zeus Eleutherius. The tombs -are of brass, but the altar and statue of Zeus are of white stone. And -they celebrate still every fifth year the festival called Eleutheria, -in which the chief prizes are for running: they run in heavy armour in -front of the altar. And the Greeks set up a trophy about 15 stades from -the town for the battle at Platæa. - -In the town of Platæa, as you go on from the altar and statue erected -to Zeus Eleutherius, is a hero-chapel to Platæa, I have already stated -the traditions about her and my own views. There is also a temple of -Hera, well worth seeing for its size and the beauty of the statues. As -you enter it Rhea is before you carrying to Cronos the stone wrapt up -in swaddling-clothes, pretending it was the child she had just given -birth to. And the Hera here they call Full-Grown, her statue is a -large one in a standing position. Both these statues are in Pentelican -marble by Praxiteles. There is also another statue of Hera in a sitting -position by Callimachus, they call this statue The Bride for the -following reason. - - - - -CHAPTER III. - - -They say Hera for some reason or other was displeased with Zeus and -went to Eubœa, and Zeus when he could not appease her went to Cithæron -(who ruled at Platæa), who was inferior to no one in ingenuity. He -recommended Zeus to make a wooden statue and dress it up and draw it in -a waggon with a yoke of oxen, and give out that he intended to marry -Platæa the daughter of Asopus. And he did as Cithæron instructed him. -And directly Hera heard of it she returned at once, and approached -the waggon and tore the clothes of the statue, and was delighted with -the trick when she found a wooden image instead of a young bride, -and was reconciled to Zeus. In memory of this reconciliation they -have a festival called Dædala, because statues were of old called -_dædala_. And they called them so I think before the times of Dædalus -the Athenian, the son of Palamaon, for he was called Dædalus I take -it from his statues, and not from his birth up. This festival is -celebrated by the Platæans every seventh year, according to what -my Antiquarian guide informed me, but really at less interval: the -exact time however between one festival and the next though I wished -I could not ascertain. The festival is celebrated as follows. There -is an oak-coppice not far from Alalcomenæ. Of all the oaks in Bœotia -the roots of these are the finest. When the Platæans come to this -oak-coppice, they place there portions of boiled meat. And they do not -much trouble themselves about other birds, but they watch crows very -carefully, for they frequent the place, and if one of them seizes a -piece of meat they watch what tree it sits upon. And on whatever tree -it perches, they carve their wooden image, called _dædalum_, from the -wood of this tree. This is the way the Platæans privately celebrate -their little festival Dædala: but the great festival of Dædala is a -festival for all Bœotia and celebrated every sixth year; for that -was the interval during which the festival was discontinued when the -Platæans were in exile. And 14 wooden statues are provided by them -every year for the little festival Dædala, which the following draw -lots for, the Platæans, the Coronæans, the Thespians, the Tanagræans, -the Chæroneans, the Orchomenians, the Lebadeans, and the Thebans: for -they thought fit to be reconciled with the Platæans, and to join their -gathering, and to send their sacrifice to the festival, when Cassander -the son of Antipater restored Thebes. And all the small towns which -are of lesser note contribute to the festival. They deck the statue -and take it to the Asopus on a waggon, and place a bride on it, and -draw lots for the order of the procession, and drive their waggons -from the river to the top of Cithæron, where an altar is prepared for -them constructed in the following manner. They get square pieces of -wood about the same size, and pile them up one upon one another as if -they were making a stone building, and raise it to a good height by -adding firewood. The chief magistrates of each town sacrifice a cow to -Hera and a bull to Zeus, and they burn on the altar all together the -victims (full of wine and incense) and the wooden images, and private -people offer their sacrifices as well as the rich, only they sacrifice -smaller animals as sheep, and all the sacrifices are burnt together. -And the fire consumes the altar as well as the sacrifices, the flame -is prodigious and visible for an immense distance. And about 15 stades -lower than the top of the mountain where they build this altar is -a cave of the Nymphs of Mount Cithæron, called Sphragidion, where -tradition says those Nymphs prophesied in ancient times. - - - - -CHAPTER IV. - - -The Platæans have also a temple to Arean Athene, which was built from -the spoil given to them by the Athenians after the battle of Marathon. -The statue of the goddess is wooden but gilt over: the head and fingers -and toes are of Pentelican marble. In size it is nearly as large as -the brazen one in the Acropolis, (which the Athenians dedicated as -the firstfruits of the battle at Marathon,) and is also the work of -Phidias. And there are paintings in the temple by Polygnotus, Odysseus -having just slain the suitors, and by Onatas the first expedition of -Adrastus and the Argives against Thebes. These paintings are on the -walls in the vestibule of the temple, and at the base of the statue of -the goddess is an effigy of Arimnestus, who commanded the Platæans in -the fight against Mardonius and still earlier at Marathon. - -There is also at Platæa a temple of Eleusinian Demeter, and the tomb of -Leitus, the only leader of the Bœotians that returned home after the -Trojan war. And the fountain Gargaphia was fouled by Mardonius and the -Persian cavalry, because the Greek army opposed to them drank of it, -but the Platæans afterwards made the water pure again. - -As you go from Platæa to Thebes you come to the river Oeroe, Oeroe was -they say the daughter of Asopus. And before crossing the Asopus, if -you turn aside and follow the stream of the Oeroe for about 40 stades, -you come to the ruins of Scolus, among which are a temple of Demeter -and Proserpine not complete, and half the statues of the goddesses. -The Asopus is still the boundary between the districts of Platæa and -Thebes. - - - - -CHAPTER V. - - -The district of Thebes was they say first inhabited by the Ectenes, -whose king was the Autochthon Ogygus, hence many of the poets have -called Thebes Ogygiæ. And the Ectenes they say died off with some -pestilence, and Thebes was repeopled by the Hyantes and Aones, Bœotian -races I imagine and not foreigners. And when Cadmus and his Phœnician -army invaded the land the Hyantes were defeated in battle and fled -the following night, but the Aones were submissive and were allowed -by Cadmus to remain in the land and mix with the Phœnicians. They -continued to live in their villages, but Cadmus built the town called -to this day Cadmea. And afterwards when the town grew, Cadmea was -the citadel for lower Thebes. Cadmus made a splendid marriage if, -according to the Greek tradition, he married the daughter of Aphrodite -and Ares, and his daughters were famous, Semele as the mother of a son -by Zeus, and Ino as one of the sea goddesses. Amongst the greatest -contemporaries of Cadmus were the Sparti, Chthonius and Hyperenor and -Pelorus and Udæus: and Echion was chosen by Cadmus as his son-in-law -for his conspicuous valour. About these men I could obtain no further -knowledge, so I follow the general tradition about the origin of the -name Sparti.[48] And when Cadmus migrated to the Illyrians and to -those of them who were called Enchelians, he was succeeded by his -son Polydorus. And Pentheus the son of Echion had great power both -from the lustre of his race and the friendship of the king, though he -was haughty and impious and justly punished by Dionysus. The son of -Polydorus was Labdacus. He on his death left a son quite a boy, whom as -well as the kingdom he entrusted to Nycteus. The sequel I have already -set forth in my account about Sicyonia, as the circumstances attending -the death of Nycteus, and how the guardianship of the boy and care -of the realm devolved upon Lycus the brother of Nycteus: and the boy -dying also not long after Lycus became guardian for Laius the son of -Labdacus. - -It was during Lycus’ second guardianship that Amphion and Zethus -invaded the country with a band of men. And those who were anxious for -the continuance of Cadmus’ race withdrew Laius, and Lycus was defeated -in battle by the sons of Antiope. And during their reign they joined -the lower town to Cadmea, and called it Thebes from their relationship -to Thebe. And I am borne out by the lines of Homer in the Odyssey:[49] - -“Who first gave its towers and seven gates to Thebes, for though they -were strong, they could not dwell in a spacious unfortified Thebes.” - -As to the legend about Amphion’s singing and the walls being built as -he played on his harp, Homer has made no mention of it in his poems. -But Amphion was famous for music, and from his relationship to Tantalus -learnt the harmony of the Lydians, and added three strings to the lyre, -which had previously had only four. And the author of the poem about -Europa says that Amphion was the first who played on the lyre, and -that Hermes taught him how: and that by his strains he drew stones and -animals. And Myro, the Byzantian poetess who wrote epic and elegiac -verses, says that Amphion first erected an altar to Hermes and received -from him the lyre on it. It is said also that in Hades Amphion paid -the penalty for his railing against Leto and her sons. This punishment -of his is mentioned in the poem called the Minyad, and there are -references in it both to Amphion and the Thracian Thamyris. And when -the family of Amphion was destroyed by pestilence, and the son of -Zethus was slain by his mother for some fault or other, and Zethus also -died of grief, then the Thebans restored Laius to the kingdom. - -When Laius was king and wedded to Jocasta, the oracle at Delphi told -him that he would die at the hands of his son, if Jocasta bare him one. -And that was why he exposed Œdipus, who was fated after all when he -grew up to kill his father. He also married his mother. But I do not -think he had any children by her. My authority for this view is Homer, -who in his Odyssey has the following lines.[50] - -“I also saw the mother of Œdipus, beautiful Epicaste, who did a -horrible deed, unwittingly marrying her own son, for he married her -after slaying his father, but soon the gods made it publicly known.” - -But how could they soon make it publicly known,[51] if Œdipus had -4 children by Jocasta? So they were the children of Euryganea the -daughter of Hyperphas, as is shown by the poet who wrote the poems -called the Œdipodia. Onatas also painted for the people of Platæa -Euryganea dejected at the quarrels of her sons. And it was in the -lifetime and during the reign of Œdipus that Polynices departed from -Thebes, fearing that the curses of his father would be fulfilled: and -he went to Argos and married the daughter of Adrastus, and returned to -Thebes after the death of Œdipus, being sent for by Eteocles. And on -his return he quarrelled with Eteocles, and went into exile a second -time. And having begged of Adrastus a force to restore him, he lost his -army and challenged Eteocles to single combat. And he and his brother -killed each other, and as the kingdom devolved upon Laodamas the son -of Eteocles, Creon the son of Menœceus ruled as guardian for the boy. -And when Laodamas grew up and took the reins of power, then a second -time the Argives led an army against Thebes. And the Thebans encamping -against them at Glisas, Laodamas slew in the action Ægialeus the son -of Adrastus, but the Argives gaining the victory Laodamas with those -Thebans that were willing to follow him withdrew the night following to -the Illyrians. And the Argives captured Thebes, and delivered it over -to Thersander the son of Polynices. And when some of those who were -going with Agamemnon to the siege of Troy sailed out of their course, -and met with a reverse at Mysia, then it was that Thersander, who was -the bravest of the Greeks in the battle, was slain by Telephus, and his -tomb is in stone as you drive over the plain of Caicus in the town of -Elæa, in the part of the market-place which is in the open air, and the -people of the country say that funeral rites are paid to him. And after -the death of Thersander, when a second fleet was got together against -Paris and Ilium, they chose Peneleos as their leader because Tisamenus -the son of Thersander was not yet old enough. But when Peneleos was -killed by Eurypylus the son of Telephus, they chose Tisamenus as their -king, the son of Thersander by Demonassa the daughter of Amphiaraus. -And Tisamenus suffered not from the wrath of the Furies of Laius and -Œdipus, but Autesion his son did, so that he migrated to the Dorians -at the bidding of the oracle. And on his departure they chose as king -Damasichthon, the son of Opheltes the son of Peneleos. His son was -Ptolemæus, and his Xanthus, who was slain by Andropompus in single -combat by treachery and not fairly. And thenceforward the Thebans -resolved to entrust their government to several magistrates, and not to -let everything depend on one man. - -[48] Namely, that they were armed men who sprang up from the dragon’s -teeth sown by Cadmus. - -[49] Odyssey, xi. 263-265. - -[50] Odyssey, xi. 271-274. - -[51] Perhaps Pausanias is hyper-critical here. Is he not answered by -the following line in the ὑπόθεσις to Œdipus Tyrannus, λοιμὸς δὲ Θήβας -εἶλε καὶ νόσος μακρά? - - - - -CHAPTER VI. - - -Of their successes and reverses in war I found the following to be the -most notable. They were beaten by the Athenians in battle, when the -Athenians fought on the side of the Platæans in the war about borders. -They were beaten a second time by the Athenians in the neighbourhood -of Platæa, when they seem to have preferred the interests of king -Xerxes to those of Greece. The popular party was not to blame for that, -for at that time Thebes was ruled by an oligarchy, and not by their -national form of government. And no doubt if the barbarian had come -to Greece in the days when Pisistratus and his sons ruled at Athens -the Athenians also would have been open to the charge of Medizing. -Afterwards however the Thebans were victorious over the Athenians -at Delium in the district of Tanagra, when Hippocrates, the son of -Ariphron, the Athenian General perished with most of his army. And -the Thebans were friendly with the Lacedæmonians directly after the -departure of the Medes till the war between the Peloponnesians and the -Athenians: but after the conclusion of that war, and the destruction -of the Athenian navy, the Thebans soon joined the Corinthians against -the Lacedæmonians. And after being beaten in battle at Corinth and -Coronea, they were victorious at the famous battle of Leuctra, the -most famous of all the battles between Greeks that we know of, and -they put down the decemvirates that the Lacedæmonians had established -in their towns, and ejected the Lacedæmonian Harmosts. And afterwards -they fought continuously for 10 years in the Phocian War, called by the -Greeks the Sacred War. I have already in my account of Attica spoken -about the reverse that befell all the Greeks at Chæronea, but it fell -most heavily on the Thebans, for a Macedonian garrison was put into -Thebes; but after the death of Philip and accession of Alexander the -Thebans took it into their head to eject this garrison: and when they -did so the god warned them of their coming ruin, and in the temple of -Demeter Thesmophorus the omens were just the reverse of what they were -before Leuctra: for then the spiders spun white webs near the doors of -the temple, but now at the approach of Alexander and the Macedonians -they spun black webs. There is also a tradition that it rained ashes -at Athens the year before Sulla began the war which was to cause the -Athenians so many woes. - - - - -CHAPTER VII. - - -And now the Thebans were expelled from Thebes by Alexander, and escaped -to Athens, and were restored by Cassander the son of Antipater. And the -Athenians were very friendly in this restoration to Thebes, and the -Messenians and Arcadians of Megalopolis also gave their help. And I -think Cassander restored Thebes chiefly out of hatred to Alexander: for -he endeavoured to destroy all the house of Alexander, for he ordered -the Macedonians (who were exceedingly angry with her) to stone to death -Olympias _Alexander’s mother_, and he poisoned the sons of Alexander, -Hercules his son by Barsine, and Alexander his son by Roxana. Nor did -he himself terminate his life happily, for he was swollen with the -dropsy, and eaten up by worms. And of his sons, Philip the eldest not -long after his accession was taken off by consumption, and Antipater -the next killed his mother Thessalonice, the daughter of Philip (the -son of Amyntas) and Nicasipolis. His motive for putting her to death -was that she was too partial to Alexander her youngest son. And -Alexander invited in Demetrius the son of Antigonus, and succeeded by -his help in deposing his brother Antipater, and punishing him for his -matricide, but seemed in Demetrius to find rather a murderer than ally. -Thus was Cassander punished by the gods. In his lifetime the Thebans -rebuilt all their old walls, but were destined it seemed to taste great -misfortunes still. For they joined Mithridates in his war against -Rome, I think only out of friendship to the Athenian people. But when -Sulla invaded Bœotia panic seized the Thebans, and they repented, and -tried to get again the friendship of the Romans. But Sulla was wroth -with them, and found out other means of injuring them, and took half -their territory on the following pretext. When he began the war with -Mithridates he was short of money, he collected therefore the votive -offerings from Olympia, and Epidaurus, and from Delphi all that the -Phocians had left. These he distributed among his troops, and gave the -gods in return half Thebais instead of money. The land thus taken away -the Thebans afterwards got back by the favour of the Romans, but in -other respects became thenceforwards weaker and weaker, and in my time -the lower part of the city was quite deserted except the temples, and -the citadel which they still inhabit is called Thebes and not Cadmea. - - - - -CHAPTER VIII. - - -And when you have crossed the Asopus, and gone about 10 stades from -Thebes, you come to the ruins of Potniæ, among which is a grove to -Demeter and Proserpine. And the statues by the river they call the -Potnian goddesses. And at a stated season they perform other customary -rites, and admit sucking pigs into what are called the Halls: and take -them at the same season the year following to Dodona, believe it who -likes. Here too is a temple of Dionysus Ægobolus (_Goat-killer_). For -in sacrificing to the god on one occasion the people of Potniæ were -so outrageous through drunkenness that they even killed the priest of -Dionysus: and straightway a pestilence came on them, and the oracle at -Delphi told them the only cure was to sacrifice to Dionysus a grown -boy, and not many years afterwards they say the god accepted a goat as -victim instead. They also shew a well at Potniæ, in which they say if -the horses of the district drink they go mad. - -As you go from Potniæ to Thebes there is on the right of the road a -small enclosure and pillars in it: this it is thought is the place -where the earth opened and swallowed up Amphiaraus, and they add that -neither do birds sit on these pillars, nor do animals tame or wild feed -on the grass. - -At Thebes within the circuit of the old walls were seven gates which -remain to this day, and all have their own names. The gate _Electris_ -is called from Electra the sister of Cadmus, and _Prœtisis_ from -Prœtus, a native of Thebes whose date and genealogy it would be -difficult to ascertain. And the gate _Neiste_ got its name from the -following circumstance; one of the chords in the lyre is called _nete_, -and Amphion discovered this chord at this very gate. Another account is -that Zethus the brother of Amphion had a son called Neis, and that this -gate got its name from him. And there is the gate _Crenæa_, so called -from a fountain. And there is the gate called _Highest_, so called from -the temple of Highest Zeus. And the sixth gate is called _Ogygia_. And -the seventh gate is called _Homolois_, this is the most recently named -gate I think, (as _Ogygia_ is the oldest-named,) and got its name from -the following circumstance. When the Thebans were beaten in battle -by the Argives at Glisas, most of them fled with Laodamas the son of -Eteocles, but part of them shrank from a journey to the Illyrii, and -turned aside into Thessaly and occupied Homole, the most fertile and -well-watered of all the Thessalian mountains. And when Thersander the -son of Polynices restored them to Thebes, they called the gate by which -they entered Homolois in memory of Homole. As you go from Platæa to -Thebes you enter by the gate Electris, and it was here they say that -Capaneus the son of Hipponous, making a most violent attack on the -walls, was struck with lightning.[52] - - - - -CHAPTER IX. - - -I think this war which the Argives fought is the most memorable of all -the wars which were fought between Greeks in the days of the heroes. -For the war between the Eleusinians and the Athenians, as likewise that -between the Thebans and the Minyæ, was terminated by one engagement, -and they were soon friends again. But the Argive host came from the -middle of the Peloponnese to the middle of Bœotia, and Adrastus -got together allies from Arcadia and Messenia. And likewise some -mercenaries came to help the Thebans from Phocis, as also the Phlegyæ -from the district of the Minyæ. And in the battle that took place at -Ismenius the Thebans were beaten at the first onset, and when they were -routed fled to the city, and as the Peloponnesians did not know how to -fight against fortifications, but attacked them with more zeal than -judgment, the Thebans slew many of them from the walls, and afterwards -made a sally and attacked them as they were drawn up in order of battle -and killed the rest, so that the whole army was cut to pieces except -Adrastus. But the battle was not without heavy loss to the Thebans, and -ever since they call a victory with heavy loss to the victors a Cadmean -victory.[53] And not many years afterwards those whom the Greeks call -Epigoni marched against Thebes with Thersander. Their army was clearly -swelled not only from Argolis, but also from Messenia and Arcadia, -and from Corinth and Megara. And the Thebans were aided by their -neighbours, and a sharp fight took place at Glisas, well contested on -both sides. But the Thebans were beaten, and some of them fled with -Laodamas, and the rest were reduced after a blockade. The epic poem -called the Thebais has reference to this war. Callinus who mentions -that poem says that it was written by Homer, and his view is held by -several respectable authorities. But I think it is of a later date than -the Iliad and Odyssey. But let this account suffice for the war between -the Argives and the Thebans about the sons of Œdipus. - -[52] See Æschylus, _Septem contra Thebas_, 423 _sq._ - -[53] See Erasmi _Adagia_. - - - - -CHAPTER X. - - -Not far from the gates is a large sepulchre to all those who fell in -battle against Alexander and the Macedonians. And at no great distance -they show the place where they say, believe it who will, that Cadmus -sowed the teeth of the dragon that he slew by the well, and that the -ground produced a crop of armed men from these teeth. - -And there is a hill sacred to Apollo on the right of the gates, the -hill and the god and the river that flows by are all called Ismenius. -At the approach to the temple are statues of Athene and Hermes in -stone, called gods of the Vestibule, Hermes by Phidias and Athene by -Scopas, and next comes the temple itself. And the statue of Apollo in -it is in size and appearance very like the one at Branchidæ. Whoever -has seen one of these statues and learnt the statuary’s name will -not need much sagacity, if he sees the other, to know that it is by -Canachus. But they differ in one respect, the one at Branchidæ being -in bronze, the Ismenian in cedarwood. There is here also the stone on -which they say Manto the daughter of Tiresias sate. It is near the -entrance, and its name even to this day is Manto’s seat. And on the -right of the temple are two stone statues, one they say of Henioche -the other of Pyrrha, both daughters of Creon, who ruled as guardian -of Laodamas the son of Eteocles. And still at Thebes I know they -choose annually a lad of good family, good looking and strong, as -priest to Ismenian Apollo: his title is laurel-bearer, because these -lads wear crowns of laurel-leaves. I do not know whether all who wear -these laurel crowns must dedicate to the god a brazen tripod, and I -don’t think that can be the usage, for I did not see many tripods so -offered. But the wealthiest lads certainly do offer these tripods. -Especially notable for age and the celebrity of the person who gave it -is that given by Amphitryon, Hercules wearing the laurel crown. - -Somewhat higher than the temple of Apollo Ismenius you will see the -spring which is they say sacred to Ares, who placed a dragon there -to guard it. Near it is the tomb of Caanthus, who was they say the -brother of Melia and the son of Oceanus, and was sent by his father to -seek for his sister who had been carried off. But when he found Apollo -with Melia he could not take her away, so he dared to set the grove of -Ismenian Apollo on fire, and the god transfixed him with an arrow, so -the Thebans say, and here is his tomb. And they say Melia bare Apollo -two sons Tenerus and Ismenius, to Tenerus Apollo gave the power of -divination, and Ismenius gave his name to the river. Not that it was -without a name before, if indeed it was called Ladon before the birth -of Apollo’s son Ismenius. - - - - -CHAPTER XI. - - -On the left of the gate called Electris are the ruins of the house -where they say Amphitryon dwelt, when he fled from Tiryns owing to the -death of Electryon. And among the ruins is to be seen the bridal-bed -of Alcmena, which was made they say for Amphitryon by Trophonius and -Agamedes, as the inscription states, - - “When Amphitryon was going to marry Alcmena, he contrived this - bridal-bed for himself, and Anchasian Trophonius and Agamedes made it.” - -This is the inscription which the Thebans say is written here: and -they also show the monument of the sons of Hercules by Megara, giving -a very similar account about their death to that which Stesichorus of -Himera and Panyasis have written in their poems. But the Thebans add -that Hercules in his madness wished also to kill Amphitryon, but sleep -came upon him in consequence of a blow from a stone, and they say -Athene threw the stone, which they call Composer. There too are some -statues of women on a figure, rather indistinct from age, the Thebans -call them Sorceresses, and say that they were sent by Hera to prevent -Alcmena from childbirth. Accordingly they tried to do so, but Historis -the daughter of Tiresias played a trick on them, she cried out in their -hearing, and they thought Alcmena had just given birth to a child, so -they went away deceived, and then they say Alcmena bare a boy. - -Here too is a temple of Hercules called Champion, his statue is of -white stone by Xenocritus and Eubius, both Thebans: the old wooden -statue the Thebans think is by Dædalus and I think so too. He made it, -so the story goes, in return for an act of kindness. For when he fled -from Crete the boats he made were not large enough both for himself and -Icarus his son, and he also employed sails, an invention not known in -his day, that he might get the advantage of the boats of Minos (which -were only rowed) by availing himself of a favourable wind, and he -got off safe, but Icarus steering his boat rather awkwardly it upset -they say, and he was drowned, and his dead body carried by the waves -to an island beyond Samos which then had no name. And Hercules found -and recognised the corpse, and buried it, where now is a mound of no -great size, by the promontory that juts out into the Ægean Sea. And -the island and the sea near it got their names from Icarus. And on the -gables Praxiteles has carved most of the 12 Labours of Hercules, all -in short but the killing of the Stymphelian birds, and the cleansing -of the country of Elis, and instead of these is a representation of -the wrestling with Antæus. And when Thrasybulus the son of Lycus and -the Athenians with him put down the Thirty Tyrants, (they had started -from Thebes on their return from exile), they offered to this temple of -Hercules colossal statues of Athene and Hercules in Pentelican marble, -by Alcamenes. - -Near the temple of Hercules are a gymnasium and racecourse both called -after the god. And beyond the stone Composer is an altar of Apollo -Spodius, made of the ashes of the victims. There is divination there by -omens, which kind of divination I know the people of Smyrna use more -than all the other Greeks, for they have outside their walls beyond the -city a Temple of Omens. - - - - -CHAPTER XII. - - -The Thebans used of old to sacrifice bulls to Apollo Spodius: but on -one occasion during the festival when the time for the sacrifice drew -nigh, and those who had been sent for the bull did not come with it, -they sacrificed to the god one of the oxen in a waggon that chanced -to be near, and since that time they have sacrificed oxen employed in -labour. They also tell this tradition, that Cadmus when travelling -from Delphi to Phocis was guided on his journey by a cow which he had -purchased from the herds of Pelagon, which had on each side a white -mark like the orb of the moon at the full. Cadmus and all the army -with him were according to the oracle to make their home where the cow -should lie down tired. This spot they show. There in the open air is an -altar and statue of Athene, erected they say by Cadmus. To those who -think that Cadmus came to Thebes from Egypt and not from Phœnicia this -name of Athene affords refutation: for she is called Onga which is a -Phœnician word, and not by the Egyptian name Sais. And the Thebans say -that the house of Cadmus was originally in that part of the citadel -where the market-place now is: and they shew the ruins of the bridal -chambers of Harmonia and Semele, this last they do not allow men to -enter even to this day. And those Greeks who believe that the Muses -sang at the marriage of Harmonia say that this spot in the market-place -is where they sang. There is also a tradition that together with the -lightning that struck the bridal-chamber of Semele fell a piece of wood -from heaven: and Polydorus they say adorned this piece of wood with -brass, and called it Dionysus Cadmus. And very near is the statue of -Dionysus, made by Onasimedes of brass throughout, the altar was made by -the sons of Praxiteles. - -There is also the statue of Pronomus, a man most attractive as a -flute-player. For a long time flute-players had only three kinds of -flutes, for some played in the Dorian measure, and other flutes were -adapted to the Phrygian and Lydian measures. And Pronomus was the first -who saw that flutes were fit for every kind of measure, and was the -first to play different measures on the same flute. It is said also -that by the appearance of his features and the motion of all his body -he gave wonderful pleasure in the theatre, and a processional song of -his is extant for the dwellers at Chalcis near the Euripus who came -to Delos. To him and to Epaminondas the son of Polymnis the Thebans -erected statues here. - - - - -CHAPTER XIII. - - -Epaminondas was of illustrious descent, but his father was very poor -even for an average Theban, and he learnt very carefully the national -education, and when he was quite a stripling went to school to Lysis -the Tarentine, who had been a pupil of Pythagoras of Samos. And, when -the Lacedæmonians were at war with the Mantineans, Epaminondas is said -to have been sent amongst others from Thebes to aid the Lacedæmonians. -And when Pelopidas was wounded in the battle, he ran great risks to -bring him out of it safe. And afterwards when Epaminondas went on -an embassy to Sparta, when the Lacedæmonians agreed to ratify with -the Greeks the peace known as the peace of Antalcidas, and Agesilaus -asked him if the Thebans would allow the various towns in Bœotia to -subscribe to the peace separately, “Not,” he answered, “O Spartans, -until we see your neighbouring towns setting us the example.” And when -war at last broke out between the Lacedæmonians and the Thebans, and -the Lacedæmonians attacked the Thebans with their own forces and those -of their allies, Epaminondas with part of his army stationed himself -near the marsh Cephisis, as the Peloponnesians were going to make their -attack in that quarter, but Cleombrotus the king of the Lacedæmonians -turned aside to Ambrosus in Phocis, and after slaying Chæreas, who had -been ordered to guard the by-roads, and the men who were with him, -passed by and got to Leuctra in Bœotia. There Cleombrotus and the -Lacedæmonians generally had portents from the gods. The Spartan kings -when they went out to war used to be accompanied by flocks of sheep, to -sacrifice to the gods and to give them good omens before battles. These -flocks were led by a particular kind of goat that the shepherds called -_catoiades_. And on this occasion some wolves attacked the flocks but -did no harm to the sheep, only slew the goats. Vengeance is said to -have come upon the Lacedæmonians in consequence of the daughters of -Scedasus. Scedasus lived at Leuctra and had two daughters Molpia and -Hippo. They were very beautiful and two Lacedæmonians, Phrurarchidas -and Parthenius, iniquitously violated them, and they forthwith hung -themselves, for this outrage was more than they could bear: and -Scedasus, when he could get no reparation at Lacedæmon for this -outrage, returned to Leuctra and committed suicide. Then Epaminondas -offered funeral rites to Scedasus and his daughters, and vowed that a -battle should take place there, as much for their vengeance as for the -safety of Thebes. But the Bœotarchs were not all of the same view, but -differed in their opinions. Epaminondas and Malgis and Xenocrates were -for engaging the Lacedæmonians without delay, whereas Damoclidas and -Damophilus and Simangelus were against an engagement, and recommended -the withdrawal of the women and children into Attica, and that they -should themselves prepare for a siege. Thus the votes of the six were -equally divided, but the vote of the 7th Bœotarch on his return to -the camp, (he had been on the look-out at Cithæron, and his name was -Bacchylides), being given on the side of Epaminondas, it was agreed -to stake everything on a battle. Now Epaminondas had suspicions about -the fidelity of several of the Bœotians especially the Thespians, -fearing therefore that they would desert in the battle, he gave leave -to whoever would to go home, and the Thespians went off in full force, -and any other Bœotians who had ill-will to the Thebans. And when the -engagement came on, the allies of the Lacedæmonians, who had previously -not been overwell pleased with them, openly showed their hostility by -not standing their ground, but giving way wherever the enemy attacked. -But the battle between the Lacedæmonians and the Thebans was well -contested, the former relying on their long military experience and -ashamed to impair the old prestige of Sparta, while the latter saw -that the fate of their country their wives and children was staked on -the result of this fight. But after many Lacedæmonians of high rank -had fallen as also their king Cleombrotus, then the Spartans though -hard pressed felt obliged to continue the combat, for amongst the -Lacedæmonians it was considered most disgraceful to allow the dead body -of one of their kings to remain in the hands of the enemy. - -This victory of the Thebans was the most notable of all victories won -by Greeks over Greeks: for the Lacedæmonians on the next day _instead -of renewing the battle_ purposed burying their dead, and sent a herald -to the Thebans to ask leave to do so. And Epaminondas knowing that it -was always the custom of the Lacedæmonians to conceal their losses, -said that their allies must first bury their dead, and afterwards he -would permit the Lacedæmonians to bury theirs. And as some of the -allies had none to bury, (as none of them were killed), and others had -lost only a few, the Lacedæmonians buried their dead, and thus it was -clear that most of the dead were Spartans. Of the Thebans and Bœotians -who remained to share in the battle there fell only 47 men, while the -Lacedæmonians lost more than 1,000. - - - - -CHAPTER XIV. - - -Directly after the battle Epaminondas allowed all the other -Peloponnesians to depart to their homes, but the Lacedæmonians he -kept shut up at Leuctra. But when he heard that the Spartans were -coming in full force to their relief, then he allowed them to depart -on conditions of war, for he said that it was better to fight on -Lacedæmonian than Bœotian ground. And the Thespians, looking with -regret at their past ill-will to the Thebans and with anxiety at their -present fortunes, thought it best to abandon their own city and flee -to Ceressus, a fortified place belonging to them, into which they had -formerly thrown themselves when the Thessalians invaded their country. -But the Thessalians on that occasion, as they seemed hardly likely -to capture Ceressus consulted the oracle at Delphi, and this was the -response they received. “Shady Leuctra and the Alesian soil are dear to -me, dear to me too are the unfortunate daughters of Scedasus. In the -future looms a lamentable battle there: but no one shall capture it -till the Dorians lose the flower of their young men, when its day of -fate shall have come. Then shall Ceressus be captured, but not before.” - -And now when Epaminondas had captured Ceressus, and taken captive -the Thespians who had fled for refuge there, he forthwith turned his -attention to affairs in the Peloponnese, as the Arcadians eagerly -invited his co-operation. And when he went to the Peloponnese he made -the Argives his voluntary allies, and restored the Mantineans, who had -been dispersed in villages by Agesipolis, to Mantinea, and, as the -small towns of the Arcadians were insecure, he persuaded the Arcadians -to evacuate them, and established for them one large town still called -Megalopolis. By this time Epaminondas’ period of office as Bœotarch had -expired, and the penalty for continuing office longer was death. But -Epaminondas, considering the law an illtimed one, disregarded it and -continued Bœotarch: and marched with an army against Sparta and, as -Agesilaus declined a combat, turned his attention towards colonizing -Messene, as I have shewn in my account of Messenia. And meantime the -Theban allies overran Laconia and plundered it, scouring over the -whole country. This induced Epaminondas to take the Thebans back into -Bœotia. And when he got with his army as far as Lechæum, and was about -to pass through a narrow and difficult defile, Iphicrates the son of -Timotheus with a force of Athenians and some targeteers attacked him. -And Epaminondas routed them and pursued them as far as Athens, but -as Iphicrates would not allow the Athenians to go out and fight, he -returned to Thebes. And there he was acquitted for continuing Bœotarch -beyond the proper time: for it is said that none of the judges would -pass sentence upon him. - - - - -CHAPTER XV. - - -And after this when Alexander the ruler in Thessaly with a high hand -treacherously imprisoned Pelopidas, (who had come to his court as to -a ruler who was personally a friend of his and publicly a friend of -the Theban people), the Thebans immediately marched against Alexander, -putting at their head Cleomenes and Hypatus who were then Bœotarchs, -and Epaminondas happened to be one of the force. And when they were -near Pylæ, Alexander who lay in ambush attacked them in the pass. And -when they saw their condition was desperate, then the soldiers gave -the command to Epaminondas, and the Bœotarchs willingly conceded the -command. And Alexander lost his confidence in victory, when he saw -that Epaminondas had taken the command, and gave up Pelopidas. And -during the absence of Epaminondas the Thebans drove the Orchomenians -out of their country. Epaminondas looked on this as a misfortune, and -said the Thebans would never have committed this outrage had he been -at home. And as he was chosen Bœotarch again, he marched with an army -to the Peloponnese again, and beat the Lacedæmonians in battle at -Lechæum, and also the Achæans from Pellene and the Athenians who were -under the command of Chabrias. And it was the rule with the Thebans to -ransom all their prisoners, except Bœotian deserters, whom they put to -death. But Epaminondas after capturing a small town of the Sicyonians -called Phœbia, where were a good many Bœotian deserters, contented -himself with leaving a stigma upon them by calling them each by the -name of a different nationality. And when he got with his army as far -as Mantinea, he was killed in the moment of victory by an Athenian. The -Athenian who killed Epaminondas is represented in a painting at Athens -of the cavalry-skirmish to have been Gryllus, the son of that Xenophon -who took part in the expedition of Cyrus against king Artaxerxes, and -who led the Greeks back again to the sea. - -On the statue of Epaminondas are four elegiac lines about him, that -tell how he restored Messene, and how the Greeks got their freedom -through him. These are the lines. - -“Sparta cut off the glory from our councils, but in time sacred Messene -got back her children. Megalopolis was crowned by the arms of Thebes, -and all Greece became autonomous and free.” - -Such were the glorious deeds of Epaminondas. - - - - -CHAPTER XVI. - - -And at no great distance from the statue of Epaminondas is the temple -of Ammon, the statue by Calamis and a votive offering from Pindar, who -also sent a Hymn in honour of Ammon to the Ammonians in Libya, which -Hymn is now inscribed on a triangular pillar near the altar which -Ptolemy the son of Lagus dedicated to Ammon. Next to the temple of -Ammon the Thebans have what is called Tiresias’ tower to observe the -omens, and near it is a temple of Fortune carrying in her arms Wealth -as a child. The Thebans say that Xenophon the Athenian made the hands -and face of the statue, and Callistonicus a native of Thebes all the -other parts. The idea is ingenious of putting Wealth in the hands of -Fortune as her mother or nurse, as is also the idea of Cephisodotus who -made for the Athenians a statue of Peace holding Wealth. - -The Thebans have also some wooden statues of Aphrodite, so ancient -that they are said to be votive offerings of Harmonia, made out -of the wood of the gunwales of the ships of Cadmus. One they call -the Celestial Aphrodite, the other the Pandemian, and the third -the Heart-Turner. Harmonia meant by these titles of Aphrodite the -following. The Celestial is a pure love and has no connection with -bodily appetite, the Pandemian is the common vulgar sensual love, -and thirdly the goddess is called Heart-Turner because she turns the -heart of men away by lawless passion and unholy deeds. For Harmonia -knew that many bold deeds had been done in lawless passion both among -the Greeks and barbarians, such as were afterwards sung by poets, as -the legends about the mother of Adonis, and Phædra the daughter of -Minos, and the Thracian Tereus. And the temple of Law-giving Demeter -was they say formerly the house of Cadmus and his descendants. And the -statue of Demeter is only visible down to the chest. And there are some -brazen shields hung up here, which they say belonged to some of the -Lacedæmonian notables that fell at Leuctra. - -At the gate called Prœtis is a theatre, and near it the temple of -Lysian Dionysus. The god was so called because, when some Thebans were -taken captive by the Thracians, and conducted to Haliartia, the god -freed them, and gave them an opportunity to kill the Thracians in their -sleep. One of the statues in the temple the Thebans say is Semele. Once -every year the temple is open on stated days. There are also the ruins -of the house of Lycus, and the sepulchre of Semele, it cannot be the -sepulchre of Alcmene, for when she died she became a stone. But the -Theban account about her differs from the Megarian: in fact the Greek -traditions mostly vary. The Thebans have here also monuments of the -sons and daughters of Amphion, the two sexes apart. - - - - -CHAPTER XVII. - - -And next is the temple of Artemis Euclea, the statue of the goddess is -by Scopas. They say the daughters of Antipœnus, Androclea and Alcis, -are buried in this temple. For when Hercules and the Thebans were going -to engage in battle with the Orchomenians, an oracle informed them -that, if any one of their most notable citizens in respect to birth -was willing to commit suicide, they would obtain victory in the war. -To Antipœnus, who was of most illustrious descent, it did not appear -agreeable to die for the people, but his daughters had no objection, -so they committed suicide and were honoured accordingly. In front of -the temple of Artemis Euclea is a lion in stone, which was it is said -a votive offering of Hercules, when he had vanquished in battle the -Orchomenians and their king Erginus the son of Clymenus. And near it is -a statue of Apollo Boedromius, and one of Hermes Agoræus, this last -the votive offering of Pindar. The funeral pile of the children of -Amphion is about half a stade from their tombs, the ashes still remain. -And near the statue of Amphitryon are they say two stone statues of -Athene Zosteria (_the Girder_), and they say Amphitryon armed himself -here, when he was on the point of engaging the Eubœans and Chalcodon. -The ancients called putting on one’s armour _girding oneself_: and they -say that when Homer represents Agamemnon as having a belt like Ares, he -refers to his armour.[54] - -A mound of earth not very high is the sepulchre of Zethus and Amphion. -The inhabitants of Tithorea in Phocis like to carry away earth from -this mound when the Sun is in Taurus, for if they take of this soil -then, and put it on the tomb of Antiope, their land gains in fertility -while the Theban loses. So the Thebans guard the sepulchre at that time -of the year. And these two cities believe this in consequence of the -oracles of Bacis, in which the following lines occur. - - “Whenever a native of Tithorea shall pour libations on the earth to - Amphion and Zethus, and offer prayers and propitiations when the Sun - is in Taurus, then be on your guard against a terrible misfortune - coming on your city: for the fruits of the earth will suffer a blight, - if they take of the earth and put it on the sepulchre of Phocus.” - -Bacis calls it the sepulchre of Phocus for the following reason. -_Dirce_, the wife of Lycus, honoured Dionysus more than any of the -gods, and when she suffered according to the tradition a cruel -death[55] he was angry with Antiope: and the excessive wrath of the -gods is somehow fatal. They say Antiope went mad and wandered over all -Greece out of her mind, and that Phocus the son of Ornytion the son of -Sisyphus fell in with her and cured her, and made her his wife. And -certainly Antiope and Phocus are buried together. And the stones by -the tomb of Amphion, which lie about in no particular order, are they -say those which followed Amphion’s music. Similar legends are told of -Orpheus, how the animals followed his harping. - -[54] See Iliad, ii. 478, 479. - -[55] See the story in Propertius, iv. 15. - - - - -CHAPTER XVIII. - - -The road to Chalcis from Thebes is by the gate Prœtis. On the high road -is the tomb of Melanippus, one of the greatest warriors of the Thebans, -who, when the Argives besieged Thebes, slew Tydeus and Mecisteus one of -the brothers of Adrastus, and was himself slain they say by Amphiaraus. -And very near this tomb are three rude stones, the Theban antiquarians -say that Tydeus was buried here, and that he was interred by Mæon. And -they confirm their statement by the following line from the Iliad, - - “Tydeus, who lies ’neath mound of earth at Thebes.”[56] - -And next are the tombs of the children of Œdipus, I have not myself -seen the funeral rites performed to their memory, but I have received -trustworthy accounts. The Thebans say that they offer funeral -sacrifices to several heroes as well as to the children of Œdipus, and -that during these sacrifices the flame and smoke divide. I was induced -to credit this from the following thing which I have myself seen. In -Mysia above Caicus is a small city called Pioniæ, whose founder was -they say Pionis one of the descendants of Hercules, and when they are -celebrating his funeral sacrifices the smoke rises up from the tomb -spontaneously. I have myself seen this. The Thebans also show the tomb -of Tiresias, about 15 stades distant from the tomb of the children of -Œdipus: but they admit that Tiresias died in Haliartia, so that they -allow the tomb here to be a cenotaph. - -The Thebans also shew the tomb of Hector the son of Priam near the Well -of Œdipus. They say that his remains were brought here from Ilium in -accordance with the following oracle. - -“Ye Thebans, who inhabit the city of Cadmus, if ye wish your country -to enjoy abundant wealth, bring to your city from Asia Minor the bones -of Hector the son of Priam, and respect the hero at the suggestion of -Zeus.” - -The Well is called Œdipus’ Well, because he washed off in it the blood -of his father’s murder. And near the Well is the tomb of Asphodicus, -who slew in the battle against the Argives Parthenopæus the son of -Talaus, (according to the tradition of the Thebans, for the verses -in the Thebais about the death of Parthenopæus say that Periclymenus -killed him). - -[56] xiv. 114. - - - - -CHAPTER XIX. - - -On this high-road is a place called Teumessus, where they say Europa -was hidden by Zeus. And there is also a tradition about a fox of -Teumessus, that it was brought up to hurt the Thebans through the wrath -of Dionysus, and that, when it was about to be taken by the dog which -Artemis gave to Procris the daughter of Erechtheus, both dog and fox -were turned into stone. There is also at Teumessus a temple of Athene -Telchinia without a statue: as to her title Telchinia one may infer -that some of the Telchinians, who formerly dwelt at Cyprus and who -migrated into Bœotia, erected this temple to her under that title. - -On the left of Teumessus about 7 stades further you come to the ruins -of Glisas, and before them on the right of the road is a small mound -shaded by a wild wood, and some trees have been planted there. It is -the tomb of those that went with Ægialeus the son of Adrastus on the -expedition against Thebes, and of several noble Argives, and among -them Promachus the son of Parthenopæus. The tomb of Ægialeus is at -Pagæ, as I have previously shown in my account about Megara. As you -go on the high road from Thebes to Glisas is a place, surrounded by -unhewn stones, which the Thebans call the head of the serpent. They -say this serpent lifted its head out of its hole, and Tiresias passing -by chopped its head off with his sword. That is how the place got its -name. And above Glisas is a mountain called Highest, and on it is -the temple and altar of Highest Zeus. And the torrent here they call -Thermodon. And as you turn towards Teumessus on the road to Chalcis -is the tomb of Chalcodon, who was slain by Amphitryon in the battle -fought by the Eubœans against the Thebans. And next come the ruins of -the towns of Harma and Mycalessus, the former was so called according -to the tradition of the people of Tanagra because the chariot of -Amphiaraus disappeared here, and not where the Thebans say it did. And -Mycalessus was so called they state because the cow that led Cadmus and -his army to Thebes lowed here. - -I have described in my account of Attica how Mycalessus was -depopulated. In it near the sea is a temple of Mycalessian Demeter: -which they say is shut and opened again every night by Hercules, who -they say is one of the Idæan Dactyli. The following miracle takes place -here. At the feet of the statue of Demeter they put some of the fruits -of Autumn, and they remain fresh all the year. - -At the place where the Euripus parts Eubœa from Bœotia, as you go -forward a little on the right of the temple of Mycalessian Demeter -you come to Aulis, so called they say from the daughter of Ogygus. -There is here a temple of Artemis and two stone statues of her, one -holding torches, and the other like an archer. They say that when the -Greeks in accordance with the oracle of Calchas were about to sacrifice -Iphigenia, the goddess caused a doe to be sacrificed instead. And -they keep in the temple the remains of the plane-tree which Homer has -mentioned in the Iliad.[57] It is also said that the wind at Aulis -was not favourable to the Greeks, but when at last a favourable wind -appeared then everyone sacrificed to Artemis what each had, male and -female victims, and since then it has been customary at Aulis to accept -all kinds of victims. There are shown here too the well near which the -plane-tree grows, and on a hill near the tent of Agamemnon a brazen -threshold. And some palm trees grow before the temple, the fruit of -which is not throughout good to eat as in Palestine, but they are -more mellow than the fruit of the palm-trees in Ionia. There are not -many inhabitants at Aulis, and all of them are potters. The people of -Tanagra inhabit this district, and all about Mycalessus and Harma. - -[57] Iliad, ii. 307, 310. - - - - -CHAPTER XX. - - -In that part of the district of Tanagra near the sea is a place called -Delium, in which are statues of Artemis and Leto. And the people of -Tanagra say their founder was Pœmander, the son of Chæresilaus the son -of Iasius the son of Eleuther, who was the son of Apollo by Æthusa -the daughter of Poseidon. And Pœmander they say married Tanagra the -daughter of Æolus, though Corinna in her verses about her says that -she was the daughter of Asopus. As her life was prolonged to a very -advanced age they say that the people who lived round about called her -Graia, and in process of time called the city so too. And the name -remained so long that Homer speaks of the city by that name in his -Catalogue, in the line - - “Thespea, and Graia, and spacious Mycalessus.”[58] - -But in process of time it got its old name Tanagra back again. - -At Tanagra is the tomb of Orion, and the mountain Cerycius, where they -say Hermes was reared. There is also the place called Polus, where they -say Atlas sits and meditates on things under the earth and things in -heaven, of whom Homer writes, - - “Daughter of astute Atlas, who knows the depths of every sea, and who - by himself supports the lofty pillars, which keep apart earth and - heaven.”[59] - -And in the temple of Dionysus the statue of the god by Calamis in -Parian stone is well worth looking at, but more wonderful still is a -statue of Triton. And a legend about Triton of hoar antiquity says that -the women of Tanagra before the orgies of Dionysus bathed in the sea -to purify themselves, and as they were swimming about Triton assailed -them, and they prayed Dionysus to come to their aid, and the god -hearkened to them and conquered Triton after a fight with him. Another -legend lacks the antiquity of this, but is more plausible. It relates -that, when the herds were driven to the sea, Triton lay in ambush and -carried some of them off. He also plundered small vessels, till the -people of Tanagra filled a bowl full of wine for him. And he came to it -attracted they say by its aroma, and drank of it and fell asleep and -tumbled down the rocks, and a man of Tanagra smote his head off with -an axe. And for this reason his statue has no head. And because he was -captured when drunk they think he was killed by Dionysus. - -[58] Iliad, ii. 498. - -[59] Odyssey, i. 52-54. - - - - -CHAPTER XXI. - - -I have also seen another Triton among the Curiosities at Rome, but not -so big as this one at Tanagra. This is the appearance of Tritons: the -hair on their head is like frog-wort in the marshes, and one hair is -not to be distinguished from another, the rest of their body is rough -with thin scales like the shark. Under their ears they have the gills -of a fish, and the nose of a man but a somewhat larger mouth and the -teeth of an animal. Their eyes are I think a greyish blue, and their -hands and fingers and nails are like the claws of shell-fish. And under -the breast and belly they have fins like dolphins instead of feet. -I have also seen the Ethiopian bulls, which they call rhinoceroses -because a horn projects from their nose and a little horn besides -under it, but they have no horns on their head. I have seen also the -Pæonian bulls, which are rough all over their bodies but especially in -the breast and chin. I have seen also the Indian camels which are like -leopards in colour. There is also a wild animal called the elk, which -is something between a stag and a camel, and is found among the Celts. -It is the only animal we know of that men cannot hunt or see at a -distance, but when they are engaged in hunting other animals sometimes -the deity drives the elk into their hands. But it scents men they say -at a great distance, and hides among the rocks and in the recesses of -caves. Hunters therefore, when they have drawn a large net completely -round a large district or even a mountain, so that nothing in that area -can escape, among other animals that they catch when they draw the net -tight capture occasionally the elk. But if it should not happen to be -in this area, there is no other device by which one could capture the -elk. As to the wild animal which Ctesias speaks of in his account of -the Indians, called by them _martiora_, but by the Greeks manslayer, I -am convinced this is the tiger. As to the Indian tradition, that it has -three rows of teeth in each of its jaws and stings at the end of its -tail, with which it defends itself and hurls them at a distance like -an archer his arrows, this report I cannot believe, and I think the -Indians only accept it from their excessive terror of this animal. They -are also deceived about its colour, for when it appears in the rays -of the Sun the tiger often looks red and all one colour, either from -its speed or if not running from its incessant motion, especially if -it is not seen near. I think indeed that if anyone were to travel into -the remote parts of Libya or India or Arabia, wishing to find the wild -animals that are to be found in Greece, he would not find them at all, -but he would find others different. For it is not only man that changes -his appearance in different climates and lands, but also everything -else is subject to the same conditions, for the Libyan asps have the -same colour as the Egyptian ones, while in Ethiopia the earth produces -them as black as the men. We ought therefore neither to receive any -account too hastily, nor to discredit the uncommon, for example I -myself have not seen winged serpents yet I believe there are such, for -a Phrygian brought into Ionia a scorpion that had wings like locusts. - - - - -CHAPTER XXII. - - -At Tanagra besides the temple of Dionysus there is one of Themis, -and another of Aphrodite, and a third of Apollo, near which are both -Artemis and Leto. With respect to the two temples of Hermes _the -Ram-carrier_ and Hermes _the Champion_, they say Hermes got the first -title because he allayed a pestilence by carrying a ram round the -walls, and that is why Calamis made a statue of Hermes carrying a ram -on his shoulders. And whoever is selected as the most handsome youth, -carries a ram on his shoulders round the walls during the festival of -Hermes. And Hermes they say was called Champion because, when the -Eretrians came with a fleet from Eubœa to Tanagra, he led the young men -out to battle, and himself (with a scraper like a young man) mainly -brought about the rout of the Eubœans. There is also some purslane -preserved in the temple of Hermes the Champion: for they fancy it was -under this tree that Hermes was reared. And at no great distance is a -theatre, and near it a portico. The people of Tanagra seem to honour -their gods most of all the Greeks, for they keep their houses and -temples apart, and their temples are in a pure place, and apart from -men. And Corinna, the only Poetess of Tanagra, has a tomb in the town -in a conspicuous place, and her painting is in the gymnasium, her head -is adorned with a fillet because of her victory over Pindar at Thebes. -And I think she conquered him because of her dialect, for she did not -compose in Doric like Pindar, but in Æolic which the Æolians would -understand, and she was also one of the handsomest of women as we can -see from her painting. They have also two kinds of cocks, game cocks -and those they call black cocks. The latter are in size like the Lydian -birds and in colour like a crow, and their gills and crest are like the -anemone, and they have small white marks on the end of their bill and -tail. Such is their appearance. - -And in Bœotia on the left of the Euripus is the mountain Messapium, -and at the foot of it is the Bœotian city Anthedon on the sea, called -according to some after the Nymph Anthedon, but according to others -from Anthas who they say ruled here, the son of Poseidon by Alcyone -the daughter of Atlas. At Anthedon in about the middle of the city is -a temple and grove round it of the Cabiri, and near it is a temple -of Demeter and Proserpine and their statues in white stone. There is -also a temple of Dionysus and a statue of the god in front of the city -in the land direction. Here too are the tombs of Otus and Ephialtes -the sons of Iphimedea and Aloeus, who were slain by Apollo as both -Homer[60] and Pindar have represented. Fate carried them off in Naxos -beyond Paros, but their tombs are in Anthedon. And by the sea is a -place called the leap of Glaucus. He was a fisherman but after eating -a certain grass became a marine god and predicts the future, as is -believed by many and especially by seafaring men, who every year speak -of Glaucus’ powers of prophesy. Pindar and Æschylus have celebrated -Glaucus from these traditions of the people of Anthedon, Pindar not so -much, but Æschylus has made him the subject of one of his plays. - -[60] Odyssey, xi. 318-320. Pindar, Pyth. iv. 156 _sq._ - - - - -CHAPTER XXIII. - - -The Thebans in front of the gate Prœtis have what is called the -gymnasium of Iolaus, and a mound of earth constituting a race-course -like that at Olympia and Epidaurus. There is also shown there the -hero-chapel of Iolaus, who died in Sardinia, (as the Thebans admit), -with the Athenians and Thespians who crossed over with him. As you -leave the race-course on the right is the Hippodrome, and in it is the -tomb of Pindar. When he was quite a young man, going one day to Thespiæ -in the middle of a very hot day, he was tired and sleep came upon him. -And he lay down a little above the road, and some bees settled on him -as he slept and made their honey on his lips. This circumstance made -him first write poems. And when he was famous throughout all Greece, -the Pythian Priestess raised his fame still higher by proclaiming at -Delphi, that Pindar was to have an equal share with Apollo of the -firstfruits. It is said that he also had an appearance in a dream when -he was advanced in years. Proserpine stood by him as he slept, and told -him that she was the only one of the gods that was not celebrated by -him, but he would also celebrate her in an Ode when he came to her. And -he died before the close of the 10th day after this dream. And there -was at Thebes an old woman related to Pindar, who had been accustomed -to sing many of his Odes, to her Pindar appeared in a dream and recited -his Hymn to Proserpine. And she directly she awoke wrote it down just -as she had heard him reciting in her dream. In this Hymn Pluto has -several titles, among others the _Golden-reined_, dearly an allusion -to the Rape of Proserpine. - -The road from the tomb of Pindar to Acræphnium is mostly level. They -say Acræphnium was originally a city in the district of Thebes, and I -heard that some Thebans fled for refuge there when Alexander destroyed -Thebes, for through weakness and old age they were not able to get safe -to Attica but dwelt there. This little city is situated on Mount Ptoum, -and the temple and statue of Dionysus there are well worth seeing. - -About 15 stades further you come to the temple of Ptoan Apollo. Ptous -was the son of Athamas and Themisto, and from him both Apollo and the -Mountain got their name according to the poet Asius. And before the -invasion of Alexander and the Macedonians, and the destruction of -Thebes, there was an infallible oracle there. And on one occasion a -European whose name was Mys was sent by Mardonius to consult the oracle -in his own tongue, and the god gave his response not in Greek but in -the Carian dialect.[61] - -When you have passed over the mountain Ptoum, you come to Larymna -a city of the Bœotians by the sea, so called from the daughter of -Cynus who was Larymna: her remote ancestors I shall relate when I -come to Locris. Formerly Larymna was reckoned in with Opus, but when -the Thebans became powerful the inhabitants voluntarily transferred -themselves to the Bœotians. There is here a temple of Dionysus, and a -statue of the god in a standing posture. And there is a deep harbour -close to the shore, and the mountains above the town afford excellent -wild boar hunting. - -[61] See Herodotus, viii. 135. - - - - -CHAPTER XXIV. - - -As you go from Acræphnium straight for the lake Cephisis, which is -called by some Copais, is the plain called Athamantium, where they -say Athamas lived. The river Cephisus has its outlet into this lake, -which river has its rise at Lilæa in Phocis, and when you have sailed -through the lake you come to Copæ a small town on its banks, which -Homer has mentioned in his Catalogue of the ships.[62] Demeter and -Dionysus and Serapis have temples there. The Bœotians say that formerly -there were several small towns, as Athenæ and Eleusis, inhabited near -this lake, which were swept away one winter by a flood. The fish -generally in Lake Cephisis are very like other lake fish, but the eels -are especially fine and good eating. - -On the left of Copæ about 12 stades further you come to Olmones, about -seven stades distant from which is Hyettus, villages both of them now -as always, and I think formerly they as well as the plain Athamantium -belonged to Orchomenus. The traditions I have heard about Hyettus the -Argive, and Olmus the son of Sisyphus, I shall relate when I come to -Orchomenus. There is nothing remarkable to be seen at Olmones, but at -Hyettus there is a temple of Hercules, where those who are sick can -obtain healing from him. The statue of the god is not artistic, but -made of rude stone as in old times. - -And about 20 stades from Hyettus is the small town Cyrtones: the -ancient name was Cyrtone. It is built on a high hill, and contains a -temple and grove of Apollo, and statues of both Apollo and Artemis in a -standing picture. There is also some cold water there that flows from -the rock, and near this spring a temple of the Nymphs and small grove, -in which all kinds of trees that are planted grow. - -Next to Cyrtones, after you have passed over the mountain, you come to -the little town of Corsea, and below it is a grove of wild trees mostly -holm-oaks. There is a small statue of Hermes in the grove in the open -air, about half a stade from Corsea. As you descend to the level plain -the river Platanius has its outlet into the sea, and on the right of -this river the Bœotians on the borders inhabit the town of Halæ by the -sea, which parts Locris from Eubœa. - -[62] Iliad, ii. 502. - - - - -CHAPTER XXV. - - -At Thebes near the gate Neistis is the tomb of Menœceus the son of -Creon, who voluntarily slew himself in accordance with the oracle at -Delphi, when Polynices and his army came from Argos. A pomegranate -tree grows near this tomb, when its fruit is ripe if you break the -rind the kernel is like blood. This tree is always in bloom. And the -Thebans say the vine first grew at Thebes, but they have no proof of -what they assert. And not far from the tomb of Menœceus they say the -sons of Œdipus had a single combat and killed one another. As a record -of this combat there is a pillar, and a stone shield upon it. A place -also is shown where the Thebans say that Hera suckled Hercules when a -baby through some deceit on the part of Zeus. And the whole place is -called Antigone’s Dragging-ground: for as she could not easily lift up -with all her zeal the corpse of Polynices, her next idea was to drag it -along, which she did till she was able to throw it on the funeral pile -of Eteocles which was blazing. - -When you have crossed the river called Dirce from the wife of Lycus, -(about this Dirce there is a tradition that she defamed Antiope and -was consequently killed by the sons of Antiope), there are ruins of -Pindar’s house, and a temple of the Dindymene Mother, the votive -offering of Pindar, the statue of the goddess is by the Thebans -Aristomedes and Socrates. They are wont to open this temple one day in -each year and no more. I happened to be present on that day, and I saw -the statue which is of Pentelican marble as well as the throne. - -On the road from the gate Neistis is the temple of Themis and the -statue of the goddess in white stone, and next come temples of the -Fates and of Zeus Agoræus, the latter has a stone statue, but the Fates -have no statues. And at a little distance is a statue of Hercules in -the open air called _Nose-cutter-off_, because (say the Thebans) he cut -off the noses of the envoys who came from Orchomenus to demand tribute. - -About 25 stades further you come to the grove of Cabirian Demeter and -Proserpine, which none may enter but the initiated. About seven stades -from this grove is the temple of the Cabiri. Who they were and what -are their rites or those of Demeter I must be pardoned by the curious -for passing over in silence. But nothing prevents my publishing to -everybody the origin of these rites according to the Theban traditions. -They say there was formerly a town here, the inhabitants of which were -called Cabiri, and that Demeter getting acquainted with Prometheus (one -of the Cabiri), and Prometheus’ son Ætnæus, put something into their -hands. What this deposit was, and the circumstances relating to it, it -is not lawful for me to disclose. But the mysteries of Demeter were a -gift to the Cabiri. But when the Epigoni led an army against Thebes and -captured it, the Cabiri were driven out by the Argives, and for some -time the mysteries were not celebrated. Afterwards however they are -said to have been reestablished by Pelarge, the daughter of Potneus, -and her husband Isthmiades, who taught them to the person whose name -was Alexiarous. And because Pelarge celebrated the mysteries beyond the -ancient boundaries, Telondes and all of the Cabiri who had left Cabiræa -returned. Pelarge in consequence of an oracle from Dodona was treated -with various honours, and a victim big with young was ordered for her -sacrifice. The wrath of the Cabiri is implacable as has frequently been -manifested. For example when some private persons at Naupactus imitated -the mysteries at Thebes, vengeance soon came upon them. And those of -Xerxes’ army who were with Mardonius and left in Bœotia, when they -entered the temple of the Cabiri (partly from the hope of finding great -wealth there, but more I think to insult the divinity), went mad and -perished by throwing themselves into the sea from the rocks. And when -Alexander after his victory put Thebes and all Thebais on fire, the -Macedonians who went into the temple of the Cabiri with hostile intent -were killed by lightning and thunderbolts. So holy was this temple from -the first. - - - - -CHAPTER XXVI. - - -On the right of the temple of the Cabiri is a plain called the plain -of Tenerus from Tenerus the seer, who they think was the son of Apollo -and Melia, and a large temple to Hercules surnamed Hippodetes, because -they say the Orchomenians came here with an army, and Hercules by -night took their horses and tied them to their chariots. And a little -further you come to the mountain where they say the Sphinx made her -headquarters, reciting a riddle for the ruin of those she captured. -Others say that with a naval force she used to sail the seas as a -pirate, and made her port Anthedon, and occupied this mountain for her -robberies, till Œdipus slew her after vanquishing her with a superior -force, which he brought from Corinth. It is also said that she was the -illegitimate daughter of Laius, and that her father out of good will to -her told her the oracle that was given to Cadmus at Delphi, an oracle -which no one knew but the kings of Thebes. Whenever then any one of her -brothers came to consult her about the kingdom, (for Laius had sons by -mistresses, and the oracle at Delphi only referred to his wife Epicaste -and male children by her), she used subtlety to her brothers, saying -that if they were the sons of Laius they would know the oracle given -to Cadmus, and if they could not give it she condemned them to death, -as being doubtful claimants of the blood royal. And Œdipus learnt this -oracle in a dream. - -About 15 stades from this mountain are the ruins of Onchestus, where -they say Onchestus the son of Poseidon dwelt, and in my time there -was a statue of Onchestian Poseidon, and the grove which Homer has -mentioned.[63] And as you turn to the left from the temple of the -Cabiri in about 50 stades you will come to Thespia built under Mount -Helicon. The town got its name they say from Thespia the daughter -of Asopus. Others say that Thespius the son of Erechtheus came from -Athens, and gave his name to it. At Thespia is a brazen statue of -Zeus Soter: they say that, when a dragon once infested the town, Zeus -ordered one of the lads chosen by lot every year to be given to the -monster. The names of his other victims they do not record, but for -Cleostratus the last victim they say his lover Menestratus invented -the following contrivance. He made for him a brazen breastplate with -a hook on each of its plates bent in, and Cleostratus armed with this -cheerfully gave himself up to the dragon, for he knew that though -he would perish himself he would also kill the monster. From this -circumstance Zeus was called the Saviour. They have also statues of -Dionysus and Fortune, and Hygiea, and Athene the Worker, and near her -Plutus. - -[63] Iliad, ii. 506. - - - - -CHAPTER XXVII. - - -Of the gods the Thespians have always honoured Eros most, of whom they -have a very old statue in rude stone. But who instituted the worship -of Eros at Thespia I do not know. This god is worshipped not a whit -less by the Pariani who live near the Hellespont, who were originally -from Ionia and migrated from Erythræ, and are now included amongst -the Romans. Most men think Eros the latest of the gods, and the son -of Aphrodite. But the Lycian Olen, who wrote the most ancient Hymns -of the Greeks, says in his Hymn to Ilithyia that she was the mother -of Eros. And after Olen Pamphus and Orpheus wrote verses to Eros for -the Lycomidæ to sing at the mysteries, and I have read them thanks to -a torch-bearer at the mysteries. But of these I shall make no further -mention. And Hesiod, (or whoever wrote the Theogony and foisted it -on Hesiod), wrote I know that Chaos came first, and then Earth, and -Tartarus, and Eros. And the Lesbian Sappho has sung many things about -Eros which do not harmonize with one another. Lysippus afterwards -made a brazen statue of Eros for the Thespians, and still earlier -Praxiteles made one in Pentelican marble. I have told elsewhere all -about Phryne’s ingenious trick on Praxiteles. This statue of Eros was -removed first by the Roman Emperor Gaius, and, though it was restored -by Claudius to Thespia, Nero removed it to Rome once more. And there -it was burnt by fire. But of those who acted thus impiously to the -god Gaius, always giving the same obscene word to a soldier, made him -so angry that at last he killed him for it,[64] and Nero, besides his -dealings to his mother and wedded wives, showed himself an abominable -fellow and one that had no true affinity with Eros. The statue of -Eros in Thespia in our day is by the Athenian Menodorus, who made an -imitation of the statue of Praxiteles. There are also statues in stone -by Praxiteles of Aphrodite and Phryne. And in another part of the town -is a temple of Black Aphrodite, and a theatre and market-place well -worth seeing: there is also a brazen statue of Hesiod. And not far from -the market-place is a brazen Victory, and a small temple of the Muses, -and some small stone statues in it. - -There is also a temple of Hercules at Thespia, the priestess is a -perpetual virgin. The reason of this is as follows. They say that -Hercules in one night had connection with all the fifty daughters of -Thestius but one: her he spared and made her his priestess on condition -that she remained a virgin all her life. I have indeed heard another -tradition, that Hercules in the same night had connection with all the -daughters of Thestius, and that they all bare him sons, and the eldest -and youngest twins. But I cannot believe this credible that Hercules -should have been so angry with the daughter of his friend. Besides he -who, while he was among men, punished insolent persons and especially -those who showed impiety to the gods, would not have been likely to -have built a temple and appointed a priestess to himself as if he had -been a god. And indeed this temple seems to me too ancient for Hercules -the son of Amphitryon, and was perhaps erected by the Hercules who was -one of the Idæan Dactyli, temples of whom I have found among the people -of Erythræ in Ionia, and among the people of Tyre. Nor are the Bœotians -ignorant of this Hercules, for they say that the temple of Mycalessian -Demeter was entrusted to Idæan Hercules. - -[64] See Sueton. _Calig._ 56, 58. The word was the word for the day -given to soldiers. - - - - -CHAPTER XXVIII. - - -Of all the mountains of Greece Helicon is the most fertile and full -of trees planted there: and the purslane bushes afford everywhere -excellent food for goats. And those who live at Helicon say that the -grass and roots on the mountain are by no means injurious to man. -Moreover the pastures make the venom of snakes less potent, so that -those that are bitten here mostly escape with their life, if they meet -with a Libyan of the race of the Psylli, or with some antidote from -some other source. And yet the venom of wild snakes is generally deadly -both to men and animals, and the condition of the pastures contributes -greatly to the strength of the venom, for I have heard from a Phœnician -that in the mountainous part of Phœnicia the roots make the vipers -more formidable. He said also that he had seen a man flee from the -attack of a viper and run to a tree, and the viper followed after and -blew its venom against the tree, and that killed the man. Such was -what he told me. And I also know that the following happens in Arabia -in the case of vipers that live near balsam trees. The balsam tree is -about the same size as a myrtle bush, and its leaves are like those of -the herb marjoram. And the vipers in Arabia more or less lodge under -these balsam trees, for the sap from them is the food most agreeable -to them, and moreover they rejoice in the shade of the trees. Whenever -then the proper season comes for the Arabians to gather the sap of the -balsam tree, they take with them two poles and knock them together and -so frighten off the vipers, for they don’t like to kill them as they -look upon them as sacred. But if anyone happens to be bitten by these -vipers, the wound is similar to that from steel, and there is no fear -of venom: for inasmuch as these vipers feed on the most sweet-scented -ointment, the venom changes its deadly properties for something milder. -Such is the case there. - - - - -CHAPTER XXIX. - - -They say that Ephialtes and Otus first sacrificed to the Muses on -Helicon, and called the mountain sacred to the Muses, and built Ascra, -of which Hegesinous speaks as follows in his poem about Attica. - - “By Ascra lay the earth-shaking Poseidon, and she as time rolled on - bare him a son Œoclus, who first built Ascra with the sons of Aloeus, - Ascra at the foot of many-fountained Helicon.” - -This poem of Hegesinous I have not read, for it was not extant in my -time, but Callippus the Corinthian in his account of Orchomenus cites -some of the lines to corroborate his account, and similarly I myself -have cited some of them from Callippus. There is a tower at Ascra in -my time, but nothing else remains. And the sons of Aloeus thought the -Muses were three in number, and called them Melete and Mneme and Aoide. -But afterwards they say the Macedonian Pierus, who gave his name to the -mountain in Macedonia, came to Thespia and made 9 Muses, and changed -their names to the ones they now have. And this Pierus did either -because it seemed wiser, or in obedience to an oracle, or so taught -by some Thracian, for the Thracians seem in old times to have been in -other respects more clever than the Macedonians, and not so neglectful -of religion. There are some who say that Pierus had 9 daughters, -and that they had the same names as the Muses, and that those who -were called by the Greeks the sons of the Muses were called the -grandchildren of Pierus. But Mimnermus, in the Elegiac verses which he -composed about the battle of the people of Smyrna against Gyges and the -Lydians, says in his prelude that the older Muses were the daughters of -Uranus, and the younger ones the daughters of Zeus. And at Helicon, on -the left as you go to the grove of the Muses, is the fountain Aganippe. -Aganippe was they say the daughter of Termesus, the river which flows -round Helicon, and, if you go straight for the grove, you will come to -an image of Eupheme carved in stone. She is said to have been the nurse -of the Muses. And next to her is a statue of Linus, on a small rock -carved like a cavern, to whom every year they perform funeral rites -before they sacrifice to the Muses. It is said that Linus was the son -of Urania by Amphiaraus the son of Poseidon, and that he had greater -fame for musical skill than either his contemporaries or predecessors, -and that Apollo slew him because he boasted himself as equal to the -god. And on the death of Linus sorrow for him spread even to foreign -lands, so that even the Egyptians have a Lament called Linus, but in -their own dialect Maneros.[65] And the Greek poets have represented the -sorrows of Linus as a Greek legend, as Homer who in his account of the -shield of Achilles says that Hephæstus among other things represented a -harper boy singing the song of Linus. - - “And in the midst a boy on the clear lyre - Harped charmingly, and sang of handsome Linus.”[66] - -And Pamphus, who composed the most ancient Hymns for the Athenians, as -the sorrow for Linus grew to such a pitch, called him Œtolinus, (_sad -Linus_). And the Lesbian Sappho, having learnt from Pamphus this name -of Œtolinus, sings of Adonis and Œtolinus together. And the Thebans say -that Linus was buried at Thebes, and that after the fatal defeat of the -Greeks at Chæronea Philip the son of Amyntas, according to a vision he -had in a dream, removed the remains of Linus to Macedonia, and that -afterwards in consequence of another dream he sent them back to Thebes, -but they say that all the coverings of the tomb and other distinctive -marks are obliterated through lapse of time. Another tradition of the -Thebans says that there was another Linus besides this one, called -the son of Ismenius, and that Hercules when quite a boy slew him: he -was Hercules’ music-master. But neither of these Linuses composed any -poems: or if they did they have not come down to posterity. - -[65] See Herodotus, ii. 79. - -[66] Iliad, xviii. 569, 570. - - - - -CHAPTER XXX. - - -The earliest statues of the Muses here were all by Cephisodotus, and -if you advance a little you will find three of his Muses, and three by -Strongylion who was especially famous as a statuary of cows and horses, -and three by Olympiosthenes. At Helicon are also a brazen Apollo and -Hermes contending about a lyre, and a Dionysus by Lysippus, and an -upright statue of Dionysus, the votive offering of Sulla, by Myro, the -next best work to his Erechtheus at Athens. But Sulla did not offer it -of his own possessions, but took it from the Orchomenian Minyæ. This is -what is called by the Greeks worshipping the deity with other people’s -incense.[67] - -Here too they have erected statues of poets and others notable -for music, as blind Thamyris handling a broken lyre, and Arion of -Methymna on the dolphin’s back. But he who made the statue of Sacadas -the Argive, not understanding Pindar’s prelude about him, has made -the piper no bigger in his body than his pipes. There too is Hesiod -sitting with a harp on his knees, not his usual appearance, for it -is plain from his poems that he used to sing with a laurel wand. -As to the period of Hesiod and Homer, though I made most diligent -research, it is not agreeable to me to venture an opinion, as I know -the disputatiousness of people, and not least of those who in my day -have discussed poetical subjects. There is also a statue of Thracian -Orpheus with Telete beside him, and there are round him representations -in stone and brass of the animals listening to his singing. The Greeks -believe many things which are not true, and among others that Orpheus -was the son of the Muse Calliope and not of the daughter of Pierus, and -that animals were led by his melody, and that he went down alive to -Hades to get back his wife Eurydice from the gods of the lower world. -But Orpheus, as it seems to me, really did excel all his predecessors -in the arrangement of his poems, and attained to great influence -as being thought to have invented the mysteries of the gods, and -purifications from unholy deeds, and cures for diseases, and means of -turning away the wrath of the gods. And they say the Thracian women -laid plots against his life, because he persuaded their husbands to -accompany him in his wanderings, but from fear of their husbands did -not carry them out at first: but afterwards when they had primed -themselves with wine carried out the atrocious deed, and since that -time it has been customary for the men to go drunk into battle. But -some say that Orpheus died from being struck with lightning by the -god because he taught men in the mysteries things they had not before -heard of. Others have recorded that, his wife Eurydice having died -before him, he went to Aornus in Thesprotia, to consult an oracle of -the dead about her, and he thought that her soul would follow him, -but losing her because he turned back to look at her he slew himself -from grief. And the Thracians say that the nightingales that build -their nests on the tomb of Orpheus sing pleasanter and louder than -other nightingales. But the Macedonians who inhabit the district of -Pieria, under the mountain and the city Dium, say that Orpheus was -slain there by the women. And as you go from Dium to the mountain and -about 20 stades further is a pillar on the right hand and on the pillar -a stone urn: this urn has the remains of Orpheus as the people of the -district say. The river Helicon flows through this district, after -a course of 75 stades it loses itself in the ground, and 22 stades -further it reappears, when it is called Baphyra instead of Helicon, -becomes a navigable stream, and finally discharges itself into the sea. -The people of Dium say that the river flowed above ground originally -throughout its course, but when the women who slew Orpheus desired to -wash off his blood in it, it went underground that it might not give -them cleansing from their blood-guiltiness. I have also heard another -account at Larissa, that a city on Olympus was once inhabited called -Libethra, where the mountain looks to Macedonia, and that the tomb of -Orpheus is not far from this city, and that there came an oracle to the -people of Libethra from Dionysus in Thrace, that when the Sun should -see the bones of Orpheus their city would be destroyed by _Sus_. But -they paid no great attention to the oracle, thinking no wild animal -would be large or strong enough to destroy their city, while as to the -boar (_Sus_) it had more boldness than power. However when the god -thought fit, then the following happened. A shepherd about mid-day -laid himself down by the tomb of Orpheus and fell asleep, and in his -sleep sang some verses of Orpheus aloud in a sweet voice. Then the -shepherds and husbandmen who were near left their respective work, and -crowded together to hear this shepherd sing in his sleep, and pushing -one another about in striving to get near the shepherd overturned the -pillar, and the urn fell off it and was broken, and the Sun did see the -remains of Orpheus. And on the following night it rained very heavily, -and the river _Sus_, which is one of the mountain streams on Olympus, -swept away the walls of Libethra, and the temples of the gods and the -houses of the inhabitants, and drowned all the human beings in the -place and all the animals. As the Libethrians therefore all perished, -the Macedonians in Dium, according to the account I received from my -host at Larissa, removed the remains of Orpheus to their city. Whoever -has investigated the subject knows that the Hymns of Orpheus are very -short, and do not altogether amount to a great number. The Lycomidæ are -acquainted with them and chant them at the Mysteries. In composition -they are second only to the Hymns of Homer, and are more valued for -their religious spirit. - -[67] Compare the Homeric ἀλλοτρίων χαρίσασθαι. Od. xvii. 452. Our -_Robbing Peter to pay Paul_. - - - - -CHAPTER XXXI. - - -There is also at Helicon a statue of Arsinoe, whom Ptolemy married -though he was her brother. A brazen ostrich supports it. Ostriches -have wings like other birds, but from their weight and size their -wings do not enable them to fly. There is also a doe suckling Telephus -the son of Hercules, and a cow, and a statue of Priapus well worth -seeing. Priapus is honoured especially where there are flocks of sheep -or goats, or swarms of bees. And the people of Lampsacus honour him -more than all the gods, and say that he is the son of Dionysus and -Aphrodite.[68] - -At Helicon there are also several tripods, the most ancient is the one -they say Hesiod received at Chalcis by the Euripus for a victory in -song. And men live round the grove, and the Thespians hold a festival -there and have games to the Muses, and also to Eros, in which they give -prizes not only for music but to athletes also. And after ascending -from this grove 20 stades you come to Hippocrene, a spring formed they -say by the horse of Bellerophon striking the earth with its hoof. And -the Bœotians that dwell about Helicon have a tradition that Hesiod -wrote nothing but _The Works and Days_, and from this they take away -the address to the Muses, and make the poem commence at the part -about Strife.[69] And they showed me some lead near Hippocrene almost -entirely rotten with age, on which _The Works and Days_ was written. A -very contrary view to this is that Hesiod has written several poems, as -that _On Women_, and _The Great Eœœ_, and _The Theogony_ and _The Poem -on Melampus_, and _The Descent of Theseus and Pirithous to Hades_, and -_The Exhortation of Chiron for the Instruction of Achilles_, and all -_The Works and Days_. The same people tell us also that Hesiod learnt -his divination from the Acarnanians, and there are some verses of his -_On Divination_ which I have read, and a _Narrative of Prodigies_. -There are also different accounts about his death. For though it is -universally agreed that Ctimenus and Antiphus, the sons of Ganyctor, -fled to Molycria from Naupactus because of the murder of Hesiod, and -were sentenced there because of their impiety to Poseidon, yet some say -that the charge against Hesiod of having violated their sister was not -true, others say he was really guilty. Such are the different accounts -about Hesiod and his Works. - -On the top of Mount Helicon is a small river called the Lamus. And -in the district of Thespia is a place called Donacon, (_Reed-bed_), -where is the fountain of Narcissus, who they say looked into this -water, and not observing that it was his own shadow which he saw was -secretly enamoured of himself, and died of love near the fountain. -This is altogether silly that any grown person should be so possessed -by love as not to know the difference between a human being and a -shadow. There is another tradition about him, not so well known as the -other, _viz._ that he had a twin-sister, and that the two were almost -facsimiles in appearance and hair and dress, and used to go out hunting -together, and that Narcissus was in love with this sister, and when she -died he used to frequent this fountain and knew that it was his own -shadow which he saw, yet though he knew this it gratified his love to -think that it was not his own shadow but the image of his sister that -he was looking at. But the earth produced I think the flower narcissus -earlier than this, if one may credit the verses of Pamphus: for -though he was much earlier than the Thespian Narcissus, he says that -Proserpine the daughter of Demeter was playing and gathering flowers -when she was carried off, and that she was deceived not by violets but -by narcissuses.[70] - -[68] So Tibullus calls Priapus “Bacchi rustica proles,” i. 4. 7. - -[69] _viz._, at line 11. - -[70] See Homer’s Hymn to Demeter, lines 8-10. - - - - -CHAPTER XXXII. - - -The inhabitants of Creusis, a haven of the Thespians, have no public -monuments, but in the house of a private individual is a statue of -Dionysus made of plaster and adorned by a painting. The sea-voyage from -the Peloponnese to Creusis is circuitous and rough, the promontories so -jut out into the sea that one cannot sail straight across, and at the -same time strong winds blow down from the mountains. - -And as you sail from Creusis, not well out to sea but coasting along -Bœotia, you will see on the right the city Thisbe. First there is -a mountain near the sea, and when you have passed that there is a -plain and then another mountain, and at the bottom of this mountain -is Thisbe. And there is a temple of Hercules and stone statue there -in a standing posture, and they keep a festival to him. And nothing -would prevent the plain between the mountains being a lake, (so much -water is there), but that they have a strong embankment in the middle -of the plain, and annually divert the water beyond the embankment and -cultivate the dry parts of the plain. And Thisbe, from whom the city -got its name, was they say a local Nymph. - -As you sail on thence you will come to a small town called Tipha near -the sea. There is a temple of Hercules there, and they have a festival -to him annually. The inhabitants say that from of old they were the -most clever mariners of all the Bœotians, and they record that Tiphys, -who was chosen the pilot of the Argo, was a townsman of theirs: they -also shew a place before their town where they say the Argo was moored -on its return from Colchi. - -As you go inland from Thespia towards the mainland you will arrive at -Haliartus. But I must not separate the founder of Haliartus and Coronea -from my account of Orchomenus. On the invasion of the Medes, as the -people of Haliartus espoused the side of the Greeks, part of the army -of Xerxes set out to burn the town and district. At Haliartus is the -tomb of Lysander the Lacedæmonian, for when he attacked the city, the -forces from Thebes and Athens inside the city sallied forth, and in the -battle that ensued he fell. In some respects one may praise Lysander -very much, in others one must bitterly censure him. He exhibited -great sagacity when he was in command of the Peloponnesian fleet. -Watching when Alcibiades was absent from the fleet, he enticed his -pilot Antiochus to think he could cope with the Lacedæmonian fleet, -and when he sailed out against them boldly and confidently, defeated -him not far from the city of the Colophonians. And when Lysander -joined the fleet from Sparta the second time, he so conciliated Cyrus, -that whatever money he asked for the fleet Cyrus gave him freely at -once. And when 100 Athenian ships were anchored at Ægos-potamoi he -captured them, watching when the crews had gone on shore for fresh -water and provisions. He also exhibited his justice in the following -circumstance. Autolycus the pancratiast (whose effigy I have seen in -the Pyrtaneum at Athens) had a dispute with Eteonicus a Spartan about -some property. And when Eteonicus was convicted of pleading unfairly, -(it was when the Thirty Tyrants were in power at Athens, and Lysander -was present), he was moved to strike Autolycus, and when he struck back -he brought him to Lysander, expecting that he would decide the affair -in his favour. But Lysander condemned Eteonicus of injustice, and sent -him away with reproaches. This was creditable to Lysander, but the -following were discreditable. He put to death Philocles, the Athenian -Admiral at Ægos-potamoi, and 4000 Athenian captives, and would not -allow them burial, though the Athenians granted burial to the Medes at -Marathon, and King Xerxes to the Lacedæmonians that fell at Thermopylæ. -And Lysander brought still greater disgrace upon the Lacedæmonians by -establishing Decemvirates in the cities besides the Laconian Harmosts. -And when the Lacedæmonians did not think of making money because of -the oracle, which said that love of money alone would ruin Sparta, he -inspired in them a strong desire for money. I therefore, following the -opinion of the Persians and judging according to their law, think that -Lysander did more harm than good to the Lacedæmonians. - - - - -CHAPTER XXXIII. - - -At Haliartus is Lysander’s tomb, and a hero-chapel to Cecrops the son -of Pandion. And the mountain Tilphusium and the fountain Tilphusa are -about 50 stades from Haliartus. It is a tradition of the Greeks that -the Argives, who in conjunction with the sons of Polynices captured -Thebes, were taking Tiresias and the spoil to Apollo at Delphi, when -Tiresias who was thirsty drank of the fountain Tilphusa and gave up -the ghost, and was buried on the spot. They say also that Manto the -daughter of Tiresias was offered to Apollo by the Argives, but that, in -consequence of the orders of the god, she sailed to what is now Ionia, -and to that part of it called Colophonia. And there she married the -Cretan Rhacius. All the other legends about Tiresias, as the number of -years which he is recorded to have lived, and how he was changed from a -woman into a man, and how Homer in his Odyssey has represented him as -the only person of understanding in Hades,[71] all this everyone has -heard and knows. Near Haliartus too there is in the open air a temple -of the goddesses that they call Praxidicæ. In this temple they swear -no hasty oaths. This temple is near the mountain Tilphusium. There are -also temples at Haliartus, with no statues in them for there is no -roof: to whom they were erected I could not ascertain. - -The river Lophis flows through the district of Haliartus. The tradition -is that the ground was dry there originally and had no water in it, and -that one of the rulers went to Delphi to inquire of the god how they -might obtain water in the district: and the Pythian Priestess enjoined -him to slay the first person he should meet on his return: and it was -his son Lophis who met him on his return, and without delay he ran -his sword through him, and Lophis yet alive ran round and round, and -wherever his blood flowed the water gushed up, and it was called Lophis -after him. - -The village Alalcomenæ is not large, and lies at the foot of a mountain -not very high. It got its name from Alalcomeneus an Autochthon who they -say reared Athene: others say from Alalcomenia one of the daughters -of Ogygus. Some distance from the village in the plain is a temple -of Athene, and there was an old ivory statue of the goddess, which -was taken away by Sulla, who was also very cruel to the Athenians, -and whose manners were very unlike those of the Romans, and who acted -similarly to the Thebans and Orchomenians. He, after his furious onsets -against the Greek cities and the gods of the Greeks, was himself seized -by the most unpleasant of all diseases, for he was covered with lice, -and this was the end of all his glory. And the temple of Athene at -Alalcomenæ was neglected after the statue of the goddess was removed. -Another circumstance in my time tended to the breaking up of the -temple: some ivy, which had got a firm hold on the building, loosened -and detached the stones from their positions. The river that flows here -is a small torrent, they call it Triton because they say Athene was -brought up near the river Triton, as if it were this Triton, and not -the Triton in Libya which has its outlet from the Lake Tritonis into -the Libyan sea. - -[71] Odyssey, x. 492-495. - - - - -CHAPTER XXXIV. - - -Before you get to Coronea from Alalcomenæ, you will come to the temple -of Itonian Athene, called so from Itonus the son of Amphictyon. Here -the Bœotians hold their general meeting. In this temple are brazen -statues of Itonian Athene and Zeus, designed by Agoracritus, a pupil -and lover of Phidias. They also erected in my time some statues of the -Graces. The following tradition is told that Iodama the priestess of -Athene went to the temple by night, and Athene appeared to her with the -head of the Gorgon Medusa on her tunic, and Iodama when she saw it was -turned into stone. In consequence of this a woman puts fire every day -on the altar of Iodama, and calls out thrice in the Bœotian dialect, -“Iodama is alive and asks for fire.” - -Coronea is remarkable for its altar of Hermes Epimelius in the -market-place, and its altar of the Winds. And a little lower down is -a temple and ancient statue of Hera by Pythodorus the Theban. She has -some Sirens in her hand. For they say that they, the daughters of -Achelous, were persuaded by Hera to vie with the Muses in singing, and -that the Muses being victorious plucked off their wings and made crowns -of them. About 40 stades from Coronea is the mountain Libethrium, -where are statues of the Muses and Nymphs called Libethrides, and two -fountains (one called Libethrias, and the other Petra) like women’s -breasts, and water like milk comes up from them. - -It is about 20 stades from Coronea to the mountain Laphystium, and to -the sacred enclosure of Laphystian Zeus. There is a stone statue of the -god here: and this is the spot they say where, when Athamas was going -to sacrifice Phrixus and Helle, a ram with golden wool was sent them -by Zeus, on whose back the children escaped. A little higher up is a -statue of Hercules Charops, the Bœotians say Hercules came up here from -the lower world with Cerberus. And as you descend from Laphystium to -the temple of Itonian Athene is the river Phalarus, which discharges -itself into the lake Cephisis. - -Beyond the mountain Laphystium is Orchomenus, as famous and renowned -as any Greek city, which, after having risen to the very acme of -prosperity, was destined to come to a similar end as Mycenæ and Delos. -This is what they record of its ancient history. They say Andreus first -dwelt here, the son of the river Peneus, and the country was called -Andreis after him. And when Athamas came to him, he distributed to him -his land in the neighbourhood of the mountain Laphystium, and what -are now called Coronea and Haliartia. And Athamas thinking he had no -male children left, (for he had laid violent hands on Learchus and -Melicerta, and Leucon had died of some illness, and as to Phrixus he -did not know whether he was alive or had left any descendant), adopted -accordingly Haliartus and Coronus, the sons of Thersander, the son -of Sisyphus, who was brother of Athamas. But afterwards when Phrixus -returned from Colchi according to some, according to others Presbon, -Phrixus’ son by the daughter of Æetes, then the sons of Thersander -conceded the kingdom of Athamas to him and his posterity, so they -dwelt at Haliartus and Coronea which Athamas had given to them. And -before this Andreus had married Euippe the daughter of Leucon at the -instigation of Athamas, and had by her a son Eteocles, who according -to the poets was the son of the river Cephisus, so that some of them -called him Cephisiades in their poems. When Eteocles became king he -allowed the country to keep its name Andreis, but established two -tribes, one of which he called Cephisias, and the other from his own -name Eteoclea. When Almus the son of Sisyphus came to him, he granted -him a small village to dwell in, which got called after him Almones, -but eventually got changed to Olmones. - - - - -CHAPTER XXXV. - - -The Bœotians say that Eteocles was the first who sacrificed to the -Graces. And they are sure that he established the worship of three -Graces, though they do not remember the names he gave them. For the -Lacedæmonians say that only two Graces were appointed by Lacedæmon -the son of Taygete, and that their names were Cleta and Phaenna. -These names suit the Graces, and they have suitable names also among -the Athenians, for the Athenians honour of old the Graces Auxo and -Hegemone. As to Carpo it is not the name of a Grace but a Season. -And another Season the Athenians honour equally with Pandrosus, the -Goddess they call Thallo. But having learnt so to do from Eteocles of -Orchomenus we are accustomed now to pray to three Graces: and Angelion -and Tectæus who made a statue of Apollo at Delos have placed three -Graces in his hand; and at Athens at the entrance to the Acropolis -there are also three Graces, and near them they celebrate the mysteries -which are kept secret from the multitude. Pamphus is the first we know -of that sang the praises of the Graces, but he has neither mentioned -their number nor their names. And Homer, who has also mentioned the -Graces, says that one of them whom he calls Charis was the wife of -Hephæstus.[72] And he says that Sleep was the lover of the Grace -Pasithea. For in his account of Sleep he has written the lines, - - “That he would give me one of the younger Graces, - Pasithea, whom I long for day and night.”[73] - -Hence has arisen the idea that Homer knew of other older Graces. And -Hesiod in the Theogony (if indeed Hesiod wrote the Theogony) says that -these Graces are the daughters of Zeus and Eurynome, and that their -names are Euphrosyne and Aglaia and Thalia. Onomacritus gives the same -account of them in his verses. But Antimachus neither gives the number -of the Graces nor their names, but says they were the daughters of -Ægle and the Sun. And Hermesianax in his Elegies has written something -rather different from the opinion of those before him, _viz._ that -Peitho was one of the Graces. But whoever first represented the Graces -naked (whether in a statue or painting) I could not ascertain, for -in more ancient times the statuaries and painters represented them -dressed, as at Smyrna in the temple of the Nemeses, where above the -other statues are some golden Graces by Bupalus. In the Odeum also is -a figure of a Grace painted by Apelles. The people of Pergamus have -also, in the bed-chamber of Attalus, the Graces by Bupalus. And in -what is called the Pythium there are Graces painted by the Parian -Pythagoras. And Socrates the son of Sophroniscus at the entrance to -the Acropolis made statues of the Graces for the Athenians. And all -these are draped: but artists afterwards, I know not why, changed this -presentation of them: and in my day both sculptured them and painted -them as naked. - -[72] Iliad, xviii. 382, 383. - -[73] Iliad, xiv. 275, 276. - - - - -CHAPTER XXXVI. - - -On the death of Eteocles the succession devolved upon the posterity of -Almus. Almus had two daughters Chrysogenia and Chryse: and the story -goes that Chryse had a son by Ares called Phlegyas, who succeeded -to the kingdom when Eteocles died without any male progeny. So they -changed the name of the whole country from Andreis to Phlegyantis, and -to the city Andreis, which was very early inhabited, the king gave his -own name Phlegyas, and gathered into it the most warlike of the Greeks. -And the people of Phlegyas in their folly and audacity stood aloof as -time went on from the other Orchomenians, and attracted to themselves -the neighbouring people: and eventually led an army against Delphi to -plunder the temple, and when Philammon with some picked Argives came -against them he and they were slain in the battle that ensued. That the -people of Phlegyas more than the other Greeks delighted in war is shewn -by the lines in the Iliad about Ares and Panic the son of Ares, - - “They two armed themselves for battle with the Ephyri and the warriors - of Phlegyas.”[74] - -By the Ephyri here Homer means I think those of Thesprotia in Epirus. -But the inhabitants of Phlegyas were entirely overthrown by frequent -lightning and violent earthquakes: and the residue were carried off by -an epidemic, all but a few who escaped to Phocis. - -And as Phlegyas died childless, Chryses the son of Chrysogenia (the -daughter of Almus) by Poseidon succeeded him. And he had a son Minyas, -from whom his subjects the Minyæ took the name they still keep. So -great were his revenues that he excelled all his predecessors in -wealth, and he was the first we know of that built a Treasury for the -reception of his money. The Greeks are it seems more apt to admire -things out of their own country than things in it, since several of -their notable historians have described in great detail the Pyramids -of Egypt, but have not mentioned at all the Treasury of Minyas and the -walls at Tiryns, though they are no less remarkable. The son of Minyas -was Orchomenus, and in his reign the town was called Orchomenus and -its inhabitants Orchomenians: but none the less they also continued to -be called Minyæ to distinguish them from the Orchomenians in Arcadia. -It was during the reign of this Orchomenus that Hyettus came from -Argos, fleeing after his slaying Molurus (the son of Arisbas) whom he -had caught with his wife, and Orchomenus gave him all the land now -round the village of Hyettus and the neighbouring district. Hyettus is -mentioned by the author of the Poem which the Greeks call the Great Eœæ. - -“Hyettus having slain Molurus (the dear son of Arisbas) in the -chamber of his wedded wife, left his house and fled from Argos -fertile-in-horses, and went to the court of Orchomenus of Minyæ, and -the hero received him, and gave him part of his possessions in a noble -spirit.” - -This Hyettus seems clearly the first that took vengeance on adultery. -And in after times Draco the Athenian legislator in the beginning of -his laws assigned a severe penalty for adultery, though he condoned -some offences. And the fame of the Minyæ reached such a height, -that Neleus, the son of Cretheus, who was king at Pylos married the -Orchomenian Chloris the daughter of Amphion the son of Iasius. - -[74] Iliad, xiii. 301, 302. The reading in the former line is however a -little different. - - - - -CHAPTER XXXVII. - - -But the posterity of Almus was fated to come to an end, for Orchomenus -had no child, and so the kingdom devolved upon Clymenus, the son -of Presbon, the son of Phrixus. And Erginus was the eldest son of -Clymenus, and next came Stratius and Arrho and Pyleus, and the youngest -Azeus. Clymenus was slain by some Thebans at the festival of Onchestian -Poseidon, who were inflamed to anger about some trifling matter, and -was succeeded by his eldest son Erginus. And forthwith he and his -brothers collected an army and marched against Thebes, and defeated -the Thebans in an engagement, and from that time the Thebans agreed to -pay a yearly tax for the murder of Clymenus. But when Hercules grew up -at Thebes, then the Thebans had this tax remitted, and the Minyæ met -with great reverses in the war. And Erginus seeing that the citizens -were reduced to extremities made peace with Hercules, and seeking to -regain his former wealth and prosperity neglected everything else -altogether, and continued unmarried and childless till old age stole -on him unawares. But when he had amassed much money then he desired -posterity, and he went to Delphi and consulted the oracle and the -Pythian Priestess gave him the following response, - - “Erginus grandson of Presbon and son of Clymenus, you come rather late - to inquire after offspring, but lose no time in putting a new top on - the old plough.” - -So he married a young wife according to the oracle, and became father -of Trophonius and Agamedes. Trophonius is said indeed to have been the -son of Apollo and not of Erginus, as I myself believe, and so will -everyone who consults the oracle of Trophonius. When they grew up -they say these sons of Erginus became skilful in building temples for -the gods and palaces for men: for they built the temple of Apollo at -Delphi, and the treasury for Hyrieus. In this last they contrived one -stone so that they could remove it as they liked from outside, and -they were ever filching from the treasures: and Hyrieus was astonished -when he saw keys and seals untampered with, and yet his wealth ever -diminishing. So he laid traps near the coffers in which his silver -and gold were, so that whoever entered and touched the money would be -caught. And as Agamedes entered he was trapped, and Trophonius cut off -his brother’s head, that when daylight came he might not if detected -inform against him too as privy to the robbery. Thereupon the earth -gaped and swallowed up Trophonius in the grove of Lebadea, where is a -cavity called after Agamedes, and a pillar erected near it. And the -rulers over the Orchomenians were Ascalaphus and Ialmenus, who were -reputed to be the sons of Ares by Astyoche, (the daughter of Azeus the -son of Clymenus), and who led the Minyæ to Troy.[75] The Orchomenians -also went on the expedition to Ionia with the sons of Codrus, and -after being driven from their country by the Thebans were restored to -Orchomenus by Philip the son of Amyntas. But the deity seemed ever to -reduce their power more and more. - -[75] See Iliad, ii. 511-516. - - - - -CHAPTER XXXVIII. - - -At Orchomenus there is a temple of Dionysus, and a very ancient one of -the Graces. They worship especially some meteoric stones which they -say fell from heaven upon Eteocles, and some handsome stone statues -were offered in my time. They have also a well well worth seeing, which -they go down to to draw water. And the treasury of Minyas, a marvel -inferior to nothing in Greece or elsewhere, is constructed as follows. -It is a circular building made of stone with a top not very pointed: -the highest stone they say holds together the whole building. There -are also there the tombs of Minyas and Hesiod: they say Hesiod’s bones -were got in the following way. When a pestilence once destroyed men and -cattle they sent messengers to Delphi, and the Pythian Priestess bade -them bring the bones of Hesiod from Naupactus to Orchomenus, and that -would be a remedy. They then inquired again in what part of Naupactus -they would find those bones, and the Pythian Priestess told them that -a crow would show them. As they proceeded on their journey they saw a -stone not far from the road and a crow sitting on it, and they found -the bones of Hesiod in the hollow of the stone, and these elegiac -verses were inscribed upon it, - - “The fertile Ascra was his fatherland, but after his death the land of - the horse-taming Minyæ got Hesiod’s remains, whose fame is greatest in - Greece among men judged by the test of wisdom.” - -As to Actæon there is a tradition at Orchomenus, that a spectre which -sat on a stone injured their land. And when they consulted the oracle -at Delphi, the god bade them bury in the ground whatever remains they -could find of Actæon: he also bade them to make a brazen copy of the -spectre and fasten it with iron to the stone. This I have myself seen, -and they annually offer funeral rites to Actæon. - -About 7 stades from Orchomenus is a temple and small statue of -Hercules. Here is the source of the river Melas, which has its outlet -into the lake Cephisis. The lake covers a large part of the Orchomenian -district, and in winter time, when the South Wind generally prevails, -the water spreads over most of the country. The Thebans say that the -river Cephisus was diverted by Hercules into the Orchomenian plain, -and that it had its outlet to the sea under the mountain till Hercules -dammed that passage up. Homer indeed knows of the lake Cephisis, but -not as made by Hercules, and speaks of it in the line - - “Overhanging the lake Cephisis.”[76] - -But it is improbable that the Orchomenians did not discover that -passage, and give to the Cephisus its old outlet by undoing the work -of Hercules, for they were not without money even as far back as -the Trojan War. Homer bears me out in the answer of Achilles to the -messengers of Agamemnon, - - “Not all the wealth that to Orchomenus comes,”[77] - -plainly therefore at that period much wealth came to Orchomenus. - -They say Aspledon lost its inhabitants from deficiency of water, and -that it got its name from Aspledon, the son of Poseidon by the Nymph -Midea. This account is confirmed by the verses which Chersias the -Orchomenian wrote, - - “Aspledon was the son of Poseidon and illustrious Midea and born in - the large city.” - -None of the verses of Chersias are now extant, but Callippus has cited -these in his speech about the Orchomenians. The Orchomenians also say -that the epitaph on Hesiod was composed by this Chersias. - -[76] Iliad, v. 709. - -[77] Iliad, ix. 381. - - - - -CHAPTER XXXIX. - - -In the mountainous parts the Phocians are nearest to the Orchomenians, -but in the plain Lebadea is nearest. Lebadea was originally built on -high ground, and called Midea from the mother of Aspledon, but when -Lebadus came from Athens and settled here the inhabitants descended to -the plain, and the town was called Lebadea after him. Who the father -of Lebadus was, and why he came there, they do not know, they only -know that his wife’s name was Laonice. The town is adorned in every -respect like the most famous Greek towns. The grove of Trophonius is -at some distance from it. They say that Hercyna was playing there with -Proserpine the daughter of Demeter, and unwittingly let a goose drop -out of her hands, which flew into a hollow cave and hid under a stone, -till Proserpine entered the cave and took it from under the stone: and -water they say burst forth where Proserpine took up the stone, and -the river was called for that reason Hercyna. And on the banks of the -river is a temple of Hercyna, and in it the effigy of a maiden with -a goose in her hands: and in the cave are the sources of the river, -and some statues in a standing posture, and there are some dragons -twined round their sceptres. One might conjecture that the statues -are Æsculapius and Hygiea, or they may be Trophonius and Hercyna, -for dragons are quite as sacred to Trophonius as to Æsculapius. And -near the river is the tomb of Arcesilaus: they say Leitus brought his -remains home from Troy. And the most notable things in the grove are a -temple of Trophonius, and statue like Æsculapius. It is by Praxiteles. -There is also a temple of Demeter called Europa, and in the open air -a statue of Zeus Hyetius. And as you ascend to the oracle, and pass -on in front of the mountain, is Proserpine’s Chase, and a temple of -Zeus the King. This temple either owing to its size or continual wars -is left unfinished; and in another temple are statues of Cronos and -Hera and Zeus. There is also a temple of Apollo. As to the oracle the -following is the process. When any one desires to descend to the cave -of Trophonius, he must first take up his residence for certain days in -the temple of the Good Deity and Good Fortune. While he stays here he -purifies himself in all other respects, and abstains from warm baths, -and bathes in the river Hercyna, and has plenty of animal food from -the various victims: for he must sacrifice to Trophonius and the sons -of Trophonius, and also to Apollo and Cronos, and to Zeus the King, -and to Hera the Chariot-driver, and to Demeter whom they call Europa, -and who they say was the nurse of Trophonius. And at each of the -sacrifices the seer comes forward and inspects the victim’s entrails, -and having done so declares whether or not Trophonius will receive with -favour the person who consults his oracle. The entrails of the other -victims however do not show the mind of Trophonius so much as those of -the ram, which each person who descends into his cave sacrifices on -the night he descends in a ditch, invoking Agamedes. And though the -former sacrifices have seemed propitious they take no account of them, -unless the entrails of this ram are favourable too, but if these are -so, then each person descends with good hope. This is the process. -The first thing they do is to bring the person who wishes to consult -the oracle by night to the river Hercyna, and to anoint him with oil, -and two citizen lads of the age of 13 whom they call Hermæ wash him, -and minister to him in all other respects. The priests do not after -that lead him immediately to the oracle, but to the sources of the -river which are very near each other. And here he must drink of the -water called Lethe, that he may forget all his former thoughts, and -afterwards he must drink of the water of Memory, and then he remembers -what he will see on his descent. And when he has beheld the statue -which they say was made by Dædalus, and which is never shown by the -priests to any but those who are going to descend to Trophonius, after -worship and prayer he goes to the oracle, clad in a linen tunic bound -with fillets, and having on his feet the shoes of the country. And the -oracle is above the grove on the mountain. And there is round it a -circular wall of stone, the circumference of which is very small, and -height rather less than two cubits. And there are some brazen pillars -and girders that connect them, and through them are doors. And inside -is a cavity in the earth, not natural, but artificial, and built with -great skill. And the shape of this cavity resembles that of an oven: -the breadth of which (measured diametrically) may be considered to be -about 4 cubits, and the depth not more than 8 cubits. There are no -steps to the bottom: but when any one descends to Trophonius, they -furnish him with a narrow and light ladder. On the descent between top -and bottom is an opening two spans broad and one high. He that descends -lies flat at the bottom of the cavity, and, having in his hands cakes -kneaded with honey, introduces into the opening first his feet and then -his knees: and then all his body is sucked in, like a rapid and large -river swallows up anyone who is sucked into its vortex. And when within -the sanctuary the future is not communicated always in the same way, -but some obtain knowledge of the future by their eyes, others by their -ears. And they return by the place where they entered feet foremost. -And they say none who descended ever died, except one of Demetrius’ -body-guard, who would perform none of the accustomed routine, and who -descended not to consult the oracle, but in the hope of abstracting -some of the gold and silver from the sanctuary. They also say that his -corpse was not ejected by the usual outlet. There are indeed several -other traditions about him: I mention only the most remarkable. And on -emerging from the cavity of Trophonius, the priests take and seat the -person who has consulted the oracle on the Seat of Memory, not far from -the sanctuary, and when he is seated there they ask him what he has -seen or heard, and, when they have been informed, they hand him over -to the fit persons, who bring him back to the temple of Good Fortune -and the Good Deity, still in a state of terror and hardly knowing where -he is. Afterwards however he will think no more of it, and even laugh. -I write no mere hearsay, but from what I have seen happen to others, -and having myself consulted the oracle of Trophonius. And all on their -return from the oracle of Trophonius must write down on a tablet what -they have seen or heard. There is also still there the shield of -Aristomenes: the particulars about which I have already narrated. - - - - -CHAPTER XL. - - -The Bœotians became acquainted with this oracle in the following way, -knowing nothing of it before. As there had been no rain on one occasion -for two years, they sent messengers from every city to consult the -oracle at Delphi. The Pythian Priestess returned these messengers -answer that they must go to Trophonius at Lebadea, and obtain from -him a cure for this drought. But when they went to Lebadea they could -not find the oracle, when one Saon from Acræphnium, the oldest of the -messengers, saw a swarm of bees, and determined to follow them wherever -they went. He very soon saw that these bees went into the ground here, -and so he discovered the oracle. This Saon they say was also instructed -by Trophonius in all the ritual and routine of the oracle. - -Of the works of Dædalus there are these two in Bœotia, the Hercules -at Thebes, and the Trophonius at Lebadea, and there are two wooden -statues in Crete, the Britomartis at Olus, and the Athene at Gnossus: -and with the Cretans also is the dancing-ground of Ariadne, mentioned -by Homer in the Iliad,[78] represented in white stone. And at Delos -there is also a wooden statue of Aphrodite not very large, injured in -the right hand from lapse of time, and instead of feet ending in a -square shape. I believe Ariadne received this from Dædalus, and when -she accompanied Theseus took the statue off with her. And the Delians -say that Theseus, when he was deprived of Ariadne by Dionysus, gave -Apollo at Delos this statue of the goddess, that he might not by taking -it home be constantly reminded of his lost love, Ariadne, and so ever -find the old wound bleed anew. Except these I know of none of the works -of Dædalus still extant: for time has effaced those works of his which -were offered by the Argives in the temple of Hera, as also those that -were brought to Gela in Sicily from Omphace. - -Next to Lebadea comes Chæronea, which was in ancient times called Arne; -they say Arne was the daughter of Æolus, and another town in Thessaly -was also called after her, and it got its name Chæronea from Chæron, -who they say was the son of Apollo by Thero the daughter of Phylas. The -author of the Great Eœæ confirms me in this, in the following lines. - -“Phylas married Lipephile the daughter of the famous Iolaus, who -resembled in appearance the goddesses of Olympus. She bare Hippotes in -her bower, and lovely Thero bright as the stars, who falling into the -arms of Apollo bare mighty Chæron tamer of horses.” - -I think Homer knew the names Chæronea and Lebadea, but preferred to -call those towns by their ancient names, as he calls the Nile[79] by -the name Ægyptus. - -There are two trophies erected at Chæronea by Sulla and the Romans, -for the victories over Taxilus and the army of Mithridates. Philip -the son of Amyntas erected no trophy either here or elsewhere for -victories whether over Greeks or barbarians, for it was not the -custom of the Macedonians to erect trophies. They have a tradition -that the Macedonian King Caranus defeated in battle Cisseus who was a -neighbouring king, and erected a trophy for his victory in imitation -of the Argives, and they say a lion came from Olympus and overturned -the trophy. Then Caranus was conscious that he had not acted wisely -in erecting a trophy, which had only a tendency to bring about an -irreconcilable enmity with his neighbours, and that neither he nor -any of his successors in the kingdom of Macedonia ought to erect -trophies after victories, if they wished to earn the goodwill of their -neighbours. I am confirmed in what I say by the fact that Alexander -erected no trophies either over Darius or for his Indian victories. - -As you approach Chæronea is a common sepulchre of the Thebans that fell -in the battle against Philip. There is no inscription over them but -there is a device of a lion, which may indicate their bravery. I think -there is no inscription because, owing to the deity, their courage was -followed by no adequate success. Of all their objects of worship the -people of Chæronea venerate most the sceptre which Homer says Hephæstus -made for Zeus, which Hermes received from Zeus and gave to Pelops, and -Pelops left to Atreus, and Atreus to Thyestes, from whom Agamemnon had -it.[80] This sceptre they worship and call _the spear_. And that it -has some divine properties is shown not least by the brightness that -emanates from it. They say it was found on the borders of the Panopeans -in Phocis, and that the Phocians found gold with it; but preferred -this sceptre to the gold. I think it was taken to Phocis by Electra -the daughter of Agamemnon. It has no public temple erected for it, but -every year the priest puts it in a certain building, and there are -sacrifices to it daily, and a table is spread for it furnished with all -kinds of meats and pastry. - -[78] Iliad, xviii. 590 _sq._ - -[79] _e.g._ Odyssey, iv. 581, xiv. 257. - -[80] Iliad, ii. 100-108. Lest anybody should be surprised at a sceptre -being called _a spear_ let him remember the following words of Justin, -xliii. 5. “Per ea adhuc tempora reges hastas pro diademate -habebant, quas Græci sceptra dixere. Nam et ab origine rerum pro diis -immortalibus veteres hastas coluere, ob cujus religionis memoriam adhuc -deorum simulacris hastæ adduntur.” - - - - -CHAPTER XLI. - - -Of all the works indeed of Hephæstus, that poets sing of and that have -been famous among men, there is none but this sceptre of Agamemnon -certainly his. The Lycians indeed show at Patara in the temple of -Apollo a brazen bowl (which they say was by Hephæstus), the votive -offering of Telephus, but they are probably ignorant that the Samians -Theodorus and Rhœcus were the first brass-founders. And the Achæans -of Patræ say that the chest which Eurypylus brought from Troy was made -by Hephæstus, but they do not allow it to be seen. In Cyprus is the -city Amathus, where is an ancient temple of Adonis and Aphrodite, and -here they say is the necklace which was originally given to Harmonia, -but is called the necklace of Eriphyle, because she received it as a -gift from her husband, and the sons of Phegeus dedicated it at Delphi. -How they got it I have already related in my account of Arcadia. But -it was carried off by the Phocian tyrants. I do not however think that -the necklace in the temple of Adonis at Amathus is Eriphyle’s, for that -is emeralds set in gold, but the necklace given to Eriphyle is said by -Homer in the Odyssey to have been entirely gold, as in the line, - - “Who sold for gold her husband dear.”[81] - -And Homer knew very well that there are different kinds of necklaces, -for in the conversation between Eumæus and Odysseus, before Telemachus -returned from Pylos and visited the swineherd’s cottage, are the -following lines, - - “Came to my father’s house a knowing man, - With golden necklace, which was set in amber.”[82] - -And among the gifts which Penelope received from the suitors he has -represented Eurymachus giving her a necklace. - - “Eurymachus brought her a splendid necklace, - Golden and set in amber, like a sun.”[83] - -But he does not speak of Eriphyle’s necklace as adorned with gold and -precious stones. So it is probable that this sceptre is the only work -of Hephæstus still extant. - -Above Chæronea is a crag called Petrachos. They say that it was here -that Cronos was deceived by Rhea with a stone instead of Zeus, and -there is a small statue of Zeus on the summit of the mountain. At -Chæronea they make unguents by boiling down together lilies and roses -narcissuses and irises. These unguents relieve pain. Indeed if you -anoint wooden statues with unguent made from roses, it preserves them -from rottenness. The iris grows in marshy, places, and is in size about -as big as the lily, but is not white, and not so strong-scented as the -lily. - -[81] Odyssey, xi. 327. - -[82] Odyssey, xv. 459, 460. - -[83] Odyssey, xviii. 295, 296. - - - - -BOOK X.--PHOCIS. - - - - -CHAPTER I. - - -That part of Phocis which is in the neighbourhood of Tithorea and -Delphi took its name in very ancient times from the Corinthian Phocus, -the son of Ornytion. But not many years afterwards all the country now -called Phocis got that name, after the Æginetans and Phocus the son -of Æacus crossed over there in their ships. Phocis is opposite the -Peloponnese and near Bœotia and on the sea, and has ports at Cirrha -(near Delphi) and Anticyra: the Epicnemidian Locrians prevent their -being on the sea at the Lamiac Gulf, for they dwell in that part of -Phocis, as the Scarpheans north of Elatea, and north of Hyampolis and -Abæ the people of Opus, whose harbour is Cynus. - -The most eminent public transactions of the Phocians were as follows. -They took part in the war against Ilium, and fought against the -Thessalians, (before the Persians invaded Greece), when they displayed -the following prowess. At Hyampolis, at the place where they expected -the Thessalians to make their attack, they buried in the earth some -earthenware pots, just covering them over with soil, and awaited the -attack of the Thessalian cavalry: and they not knowing of the artifice -of the Phocians spurred their horses on to these pots. And some of the -horses were lamed by these pots, and some of the riders were killed -others unhorsed. And when the Thessalians more angry than before with -the Phocians gathered together a force from all their cities and -invaded Phocis, then the Phocians (in no small alarm at the various -preparations made by the Thessalians for war, and not least at the -quantity and quality of their cavalry), sent to Delphi to inquire how -they were to escape from the coming danger: and the answer of the -oracle was, “I put together in combat a mortal and immortal, and I -shall give victory to both, but the greater victory to the mortal.” -When the Phocians heard this they sent 300 picked men under Gelon -against the enemy at nightfall, bidding them watch as stealthily as -they could the movements of the Thessalians, and return to the camp by -the most out-of-the-way road, and not to fight if they could help it. -These picked men were all cut to pieces by the Thessalians together -with their leader Gelon, being ridden down by the horses, and butchered -by their riders. And their fate brought such consternation into the -camp of the Phocians, that they gathered together their women and -children and all their goods, their apparel and gold and silver and -the statues of the gods, and made a very large funeral pile, and left -thirty men in charge with strict orders if the Phocians should be -defeated in the battle, to cut the throats of the women and children, -and offer them as victims with all the property on the funeral pile, -and set light to it, and either kill one another there, or rush on the -Thessalian cavalry. Desperate resolves such as this have ever since -been called by the Greeks _Phocian Resolution_. And forthwith the -Phocians marched forth against the Thessalians, under the command of -Rhœus of Ambrosus and Daiphantes of Hyampolis, the latter in command -of the cavalry, and the former in command of the infantry. But the -commander in chief was Tellias, the seer of Elis, on whom all the hopes -of the Phocians for safety were placed. And when the engagement came -on, then the Phocians bethought them of their resolves as to their -women and children, and saw that their own safety was by no means -certain, they were consequently full of desperation, and the omens -of the god being auspicious, won one of the most famous victories of -their time. Then the oracle which was given to the Phocians by Apollo -became clear to all the Greeks, for the word given by the Thessalian -commanders was _Itonian Athene_, and the word given by the Phocian -commanders _Phocus_. In consequence of this victory the Phocians sent -to Apollo to Delphi statues of the seer Tellias and of the other -commanders in the battle, and also of the local heroes. These statues -were by Aristomedon the Argive. - -The Phocians also found out another contrivance as successful as their -former one.[84] For when the enemy’s camp was pitched at the entrance -to Phocis, five hundred picked Phocians waited till the moon was at -its full, and made a night attack on the Thessalians, having smeared -themselves and likewise their armour with plaster so as to look white. -A tremendous slaughter of the Thessalians is said to have ensued, who -looked upon what they saw as a divine appearance, and not as a ruse of -the enemy. - -It was Tellias of Elis who contrived this trick on the Thessalians. - -[84] Reading τῶν πρότερον as _Siebelis_ suggests. - - - - -CHAPTER II. - - -When the army of the Persians passed into Europe, it is said that the -Phocians were obliged to join Xerxes, but they deserted the Medes and -fought on the Greek side at Platæa. Some time afterwards a fine was -imposed upon them by the Amphictyonic Council. I cannot ascertain why, -whether it was imposed upon them because they had acted unjustly in -some way, or whether it was their old enemies the Thessalians who got -this fine imposed. And as they were in a state of great despondency -about the largeness of the fine, Philomelus the son of Philotimus, -second in merit to none of the Phocians, whose native place was -Ledon one of the Phocian cities, addressed them and showed them how -impossible it was to pay the money, and urged upon them to seize the -temple at Delphi, alleging among other persuasive arguments that the -condition of Athens and Lacedæmon was favourable to this plan, and -that if the Thebans or any other nation warred against them, they -would come off victorious through their courage and expenditure of -money. The majority of the Phocians were pleased with the arguments -of Philomelus, whether the deity perverted their judgment,[85] or -that they put gain before piety. So the Phocians seized the temple at -Delphi, when Heraclides was President at Delphi, and Agathocles Archon -at Athens, in the fourth year of the 105th Olympiad, when Prorus of -Cyrene was victorious in the course. And after seizing the temple -they got together the strongest army of mercenaries in Greece, and the -Thebans, who had previously been at variance with them, openly declared -war against them. The war lasted 10 continuous years, and during that -long time frequently the Phocians and their mercenaries prevailed, -frequently the Thebans had the best of it. But in an engagement near -the town Neon the Phocians were routed, and Philomelus in his flight -threw himself down a steep and precipitous crag, and so perished: and -the Amphictyonic Council imposed the same end on all those who had -plundered the temple at Delphi. And after the death of Philomelus -the Phocians gave the command to Onomarchus, and Philip the son of -Amyntas joined the Thebans: and Philip was victorious in the battle, -and Onomarchus fled in the direction of the sea, and was there shot by -the arrows of his own soldiers, for they thought their defeat had come -about through his cowardice and inexperience in military matters. Thus -Onomarchus ended his life by the will of the deity, and the Phocians -chose his brother Phayllus as commander in chief with unlimited -power. And he had hardly been invested with this power when he saw -the following apparition in a dream. Among the votive offerings of -Apollo was an imitation in brass of an old man, with his flesh already -wasted away and his bones only left. It was said by the Delphians to -have been a votive offering given by Hippocrates the doctor. Phayllus -dreamt that he was like this old man, and forthwith a wasting disease -came upon him, and fulfilled the dream. And after the death of Phayllus -the chief power at Phocis devolved upon his son Phalæcus, but he was -deposed because he helped himself privately to the sacred money. And -he sailed over to Crete with those Phocians who joined his party, and -with a portion of the mercenaries, and besieged Cydonia, because the -inhabitants would not give him the money he demanded, and in the siege -lost most of his army and his own life. - -[85] Compare the Proverb, _Quem Jupiter vult perdere dementat -prius_. - - - - -CHAPTER III. - - -And Philip put an end to the war, called the Phocian or the Sacred War, -in the tenth year after the plunder of the temple, when Theophilus was -Archon at Athens, in the first year of the 108th Olympiad, in which -Polycles of Cyrene won the prize in the course. And the following -Phocian towns were taken and rased to the ground, Lilæa, Hyampolis, -Anticyra, Parapotamii, Panopeus, and Daulis. These towns were -renowned in ancient times and not least in consequence of the lines -of Homer.[86] But those which the army of Xerxes burnt were rendered -thereby more famous in Greece, as Erochus, Charadra, Amphiclea, Neon, -Tithronium, and Drymæa. All the others except Elatea were obscure -prior to this war, as Trachis, Medeon, Echedamia, Ambrosus, Ledon, -Phlygonium, and Stiris. And now all those towns which I have mentioned -were rased to the ground, and except Abæ turned into villages. Abæ had -had no hand in the impiety of the other towns, and had had no share -either in the seizing of the temple or in the Sacred War. The Phocians -were also deprived of participation in the temple at Delphi and in the -general Greek Council, and the Amphictyonic Council gave their votes -to the Macedonians. As time went on however the Phocian towns were -rebuilt, and they returned to them from the villages, except to such as -had always been weak, and suffered at this time from want of money. And -the Athenians and Thebans forwarded this restoration, before the fatal -defeat of the Greeks at Chæronea, in which the Phocians took part, as -afterwards they fought against Antipater and the Macedonians at Lamia -and Crannon. They fought also against the Galati and the Celtic army -with greater bravery than any of the Greeks, to avenge the god at -Delphi, and to atone I think for their former guilt. Such are the most -memorable public transactions of the Phocians. - -[86] Iliad, ii. 519-523. Cyparissus in Hom. is probably Anticyra. See -ch. 36. - - - - -CHAPTER IV. - - -From Chæronea it is about 20 stades to Panopeus, a town in Phocis, -if town that can be called which has no Town-Hall, no gymnasium, no -theatre, no market-place, no public fountain, and where the inhabitants -live in narrow dwellings, like mountain cottages, near a ravine. But -they have boundaries, and send members to the Phocian Council. They say -that their town got its name from the father of Epeus, and that they -were not Phocians originally, but Phlegyans who fled into Phocis from -Orchomenia. The ancient enclosure of Panopeus occupies I conjecture -about 7 stades, and I remembered the lines of Homer about Tityus, where -he called Panopeus the town delighting in the dance,[87] and in the -contest for the dead body of Patroclus he says that Schedius (the son -of Iphitus) the king of the Phocians, who was slain by Hector, dwelt -at Panopeus.[88] It appears to me that he dwelt there from fear of the -Bœotians, making Panopeus a garrison-town, for this is the point where -the Bœotians have the easiest approach to Phocis. I could not however -understand why Homer called Panopeus delighting in the dance, till I -was instructed by those who among the Athenians are called Thyiades. -These Thyiades are Athenian women who annually go to Parnassus in -concert with the Delphian women, and celebrate the orgies of Dionysus. -These Thyiades hold dances on the road from Athens and elsewhere and -also at Panopeus: and I imagine Homer’s epithet relates to this. - -There is in the street of Panopeus a building of unbaked brick of no -great size, and in it a statue in Pentelican marble, which some say -is Æsculapius and others Prometheus. The last adduce the following -to confirm their opinion. Some stones lie near the ravine each large -enough to fill a cart, in colour like the clay found in ravines and -sandy torrents, and they smell very like the human body. They say -that these are remains of the clay out of which the human race was -fashioned by Prometheus. Near the ravine is also the sepulchre of -Tityus, the circumference of the mound is about the third of a stade. -Of Tityus it is said in the Odyssey,[89] - - “On the ground lying, and he lay nine roods.” - -But some say that this line does not state the size of Tityus, but -that the place where he lay is called Nine Roods. But Cleon, one of -the Magnesians that live on the banks of the Hermus, said that people -are by nature incredulous of wonderful things, who have not in the -course of their lives met with strange occurrences, and that he himself -believed that Tityus and others were as large as tradition represented, -for when he was at Gades, and he and all his companions sailed from the -island according to the bidding of Hercules, on his return he saw a sea -monster who had been washed ashore, who had been struck by lightning -and was blazing, and he covered five roods. So at least he said. - -About seven stades distant from Panopeus is Daulis.[90] The people here -are not numerous, but for size and strength they are still the most -famous of the Phocians. The town they say got its name from the nymph -Daulis, who was the daughter of Cephisus. Others say that the site of -the town was once full of trees, and that the ancients gave the name -_daula_ to anything dense. Hence Æschylus calls the beard of Glaucus -(the son of Anthedonius) _daulus_. It was here at Daulis according to -tradition that the women served up his son to Tereus, and this was the -first recorded instance of cannibalism among mankind. And the hoopoe, -into which tradition says Tereus was changed, is in size little bigger -than a quail, and has on its head feathers which resemble a crest. And -it is a remarkable circumstance that in this neighbourhood swallows -neither breed nor lay eggs, nor build nests in the roofs of houses: -and the Phocians say that when Philomela became a bird she was in -dread both of Tereus and his country. And at Daulis there is a temple -and ancient statue of Athene, and a still older wooden statue which -they say Procne brought from Athens. There is also in the district of -Daulis a place called Tronis, where a hero-chapel was built to their -hero-founder, who some say was Xanthippus, who won great fame in war, -others Phocus (the son of Ornytion and grandson of Sisyphus). They -honour this hero whoever he is every day, and when the Phocians bring -the victims they pour the blood through a hole on to his tomb, and -consume the flesh there also. - -[87] Odyssey, xi. 581. - -[88] Iliad, xvii. 306, 307. - -[89] xi. 577. - -[90] There is probably some mistake in the text here, for instead of -_seven_ stades Dodwell thought the distance _twenty-seven_, and Gell -_thirty-seven_ or _forty-seven_. - - - - -CHAPTER V. - - -There is also an ascent by Daulis to the heights of Parnassus, rather -longer than the ascent from Delphi but not so steep. As you turn from -Daulis on to the high road for Delphi and go forward, you will come -to a building on the left of the road called Phocicum, into which the -Phocians assemble from each of their towns. It is a large building, -and in it are pillars all the length of the building, and galleries on -each side, where the Phocians sit in assembly. But at the end of the -building there are neither pillars nor galleries, but statues of Zeus -and Athene and Hera, Zeus on his throne, and Hera standing by on the -right, Athene on the left. - -As you go on from thence you will come to the Cross-roads, where -they say Œdipus murdered his father.[91] There are records indeed of -the woes of Œdipus in all parts of Greece. So it seems it was fated. -For directly he was born they pierced his ankles, and exposed him on -Mount Cithæron in Platæa. He was brought up at Corinth and the country -near the Isthmus. And Phocis and the Cross-roads here were polluted -by his father’s blood. Thebes has attained even more celebrity from -the marriage of Œdipus and the injustice of Eteocles. To Œdipus the -Cross-roads here and his bloody deed there caused all his subsequent -woes, and the tombs of Laius and his attendant are in the very middle -of the place where the 3 roads meet, and there are unhewn stones -heaped up on them. They say that Damasistratus, who was king of Platæa, -came across their corpses and buried them. - -The high-road from here to Delphi is very steep, and rather difficult -even for a well-equipped traveller. Many varying legends are told -about Delphi, and still more about the oracle of Apollo. For they say -that in the most ancient times it was the oracle of Earth, and that -Earth appointed as priestess of her oracle Daphnis, who was one of the -Mountain Nymphs. And the Greeks have a poem called Eumolpia, the author -of which was they say Musæus the son of Antiophemus. In this poem -Delphi is represented as a joint oracle of Poseidon and Earth, and we -read that Earth delivered her own oracles, but Poseidon employed Pyrcon -as his interpreter. These are the lines: - - “Forthwith Earth uttered forth oracular wisdom, - And with her Pyrcon, famed Poseidon’s priest.” - -But afterwards they say Earth gave her share to Themis, and Apollo -received it from Themis: and he they say gave Poseidon for his share in -the oracle Calauria near Trœzen. I have also heard of some shepherds -meeting with the oracle, and becoming inspired by the vapour, and -prophesying through Apollo. But the greatest and most widespread fame -attaches to Phemonoe, who was the first priestess of Apollo, and the -first who recited the oracles in hexameters. But Bœo, a Phocian woman -who composed a Hymn for Delphi, says that the oracle was set up to the -god by Olen and some others that came from the Hyperboreans, and that -Olen was the first who delivered oracles and in hexameters. Bœo has -written the following lines, - - “Here Pegasus and divine Aguieus, sons of the Hyperboreans, raised to - thy memory an oracle.” - -And enumerating other Hyperboreans she mentions at the end of her Hymn -Olen, - - “And Olen who was Phœbus’ first prophet, - And first to put in verse the ancient oracles.” - -Tradition however makes women the first utterers of the oracles. - -The most ancient temple of Apollo was they say built of laurel, from -branches brought from a tree at Tempe. So that temple would resemble a -hut. And the people of Delphi say the next temple was built of the wax -and wings of bees, and was sent by Apollo to the Hyperboreans. There -is also another tradition that this temple was built by a Delphian -whose name was Pteras, that it got its name from its builder, from whom -also a Cretan city by the addition of one letter got called Apteræi. -For as to the tradition about the fern (_Pteris_) that grows on -mountains, that they made the temple of this while it was still green, -this I cannot accept. As to the third temple that it was of brass is -no marvel since Acrisius made a brazen chamber for his daughter, and -the Lacedæmonians have still a temple of Athene Chalciœcus,[92] and -the Romans have a forum remarkable for its size and magnificence with -a brazen roof. So that the temple of Apollo should be brazen is not -improbable. In other respects however I do not accept the legend about -the temple being by Hephæstus, or about the golden songsters that -Pindar sang of in reference to that temple, - - “Some golden Charmers sang above the gable.” - -I think Pindar wrote this in imitation of Homer’s Sirens.[93] Moreover -I found varying accounts about the destruction of this temple, for -some say it was destroyed by a landslip, others by fire. And the -fourth (built of stone by Trophonius and Agamedes) was burnt down -when Erxiclides was Archon at Athens, in the first year of the 58th -Olympiad, when Diognetus of Croton was victor. And the temple which -still exists was built by the Amphictyones out of the sacred money, and -its architect was the Corinthian Spintharus. - -[91] See Sophocles, _Œdipus Tyrannus_, 733, 734. What I translate -in this Paragraph “Cross-roads” would be literally “the road called -Cleft,” which an English reader would hardly understand. - -[92] That is, “_Athene of the Brazen House_.” - -[93] See Odyssey, xii. 39 _sq._ - - - - -CHAPTER VI. - - -They say the most ancient town here was built by Parnassus, who was -they say the son of the Nymph Cleodora, and his fathers, (for those -called heroes had always two fathers, one a god, one a man), were they -say Poseidon among the gods and Cleopompus among men. They say Mount -Parnassus and the dell Parnassus got their names from him, and that -omens from the flight of birds were discovered by him. The town built -by him was they say destroyed in Deucalion’s flood, and all the human -beings that escaped the flood followed wolves and other wild beasts -to the top of Mount Parnassus, and from this circumstance called the -town which they built Lycorea (_Wolf-town_). There is also a different -tradition to this, which makes Lycorus the son of Apollo by the Nymph -Corycia, and that Lycorea was called after him, and the Corycian cavern -from the Nymph. Another tradition is that Celæno was the daughter of -Hyamus the son of Lycorus, and that Delphus from whom Delphi got its -name was the son of Celæno (the daughter of Hyamus) by Apollo. Others -say that Castalius an Autochthon had a daughter Thyia, who was the -first priestess of Dionysus and introduced his orgies, and that it -was from her that females inspired by Dionysus got generally called -Thyiades, and they think Delphus was the son of Apollo and this Thyia. -But some say his mother was Melæne the daughter of Cephisus. And in -course of time the inhabitants called the town Pytho as well as Delphi, -as Homer has shown in his Catalogue of the Phocians. Those who wish -to make genealogies about everything think that Pythes was the son -of Delphus, and that the town got called Pytho after him when he was -king. But the prevalent tradition is that the dragon slain by Apollo’s -arrows rotted here, and that was why the town was called Pytho from -the old Greek word to rot, which Homer has employed in his account -of the island of the Sirens being full of bones, because those that -listened to their song rotted away.[94] The dragon that was slain by -Apollo was the poets say posted there by Earth to guard her oracle. It -is also said that Crius, the king of Eubœa, had a son of an insolent -disposition, who plundered the temple of the god, and the houses of -the wealthy men. And when he was going to do this a second time, then -the Delphians begged Apollo to shield them from the coming danger, and -Phemonoe (who was then priestess) gave them the following oracle in -hexameters, “Soon will Phœbus send his heavy arrow against the man who -devours Parnassus, and the Cretans shall purify Phœbus from the blood, -and his fame shall never die.” - -[94] Odyssey, xii. 46. - - - - -CHAPTER VII. - - -It appears that the temple at Delphi was plundered from the beginning. -For this Eubœan robber, and a few years later the people of Phlegyas, -and Pyrrhus the son of Achilles also, all laid their hands on it, -and part of Xerxes’ army, but those who enriched themselves most and -longest on the treasures of the god were the Phocian authorities and -the army of the Galati. And last of all it was fated to experience -Nero’s contempt of everything, for he carried off from Apollo 500 -brazen statues, some of gods some of men. - -The most ancient contest, and one for which they gave a prize first, -was they say singing a Hymn in honour of Apollo. And the first victor -was Chrysothemis the Cretan, whose father Carmanor is said to have -purified Apollo. And after Chrysothemis they say Philammon was next -victor, and next to him his son Thamyris. Neither Orpheus they say -from his solemn position in respect to the mysteries and his general -elevation of soul, nor Musæus from his imitation of Orpheus in all -things, cared to contend in this musical contest. They say also that -Eleuther carried off the Pythian prize for his loud and sweet voice. It -is said also that Hesiod was not permitted to be a competitor, because -he had not learned to accompany his voice with the harp. Homer too went -to Delphi to enquire what was necessary for him, and even had he learnt -how to play on the harp, the knowledge would have been useless to him, -because of his being blind. And in the third year of the 48th Olympiad, -in which Glaucias of Croton was victor, the Amphictyones established -prizes for harping as at the first, and added contests for pipes, and -for singing to the pipes. And the victors proclaimed were Cephallen who -was distinguished in singing to the harp, and the Arcadian Echembrotus -for his singing to the pipes, and the Argive Sacadas for his playing on -the pipes. Sacadas also had two other Pythian victories after this. -Then too they first ordained prizes for athletes as at Olympia, with -the exception of the fourhorse races, and they established by law the -long course and double course for boys. And in the second Pythiad they -invited them no longer to contend for prizes, but made the contest one -for a crown only, and stopped singing to the pipes, as not thinking -it pleasing to the ear. For singing to the pipes was most gloomy kind -of music, and elegies and dirges were so sung. The votive offering -of Echembrotus confirms me in what I say, for the brazen tripod -offered by him to Hercules at Thebes has the following inscription, -“Echembrotus the Arcadian offered this tripod to Hercules, after having -been victorious in the contests of the Amphictyones, and in singing to -the Greeks songs and elegies.” So the contest of singing to the pipes -was stopped. Afterwards they added a chariot race, and Clisthenes the -tyrant of Sicyon was proclaimed victor. And in the eighth Pythiad they -added harping without the accompaniment of the voice, and Agelaus -from Tegea got the crown. And in the 23rd Pythiad they had a race in -armour, and Timænetus from Phlius got the laurel, five Olympiads after -Damaretus of Heræa was victor. And in the 48th Pythiad they established -the race for a pair-horse chariot, and the pair of Execestides the -Phocian was victorious. And in the fifth Pythiad after this they yoked -colts to chariots, and the four-colt car of Orphondas the Theban came -in first. But the pancratium for boys, and the pair of colts, and the -racing colt they instituted many years after the people of Elis, the -pancratium in the 61st Pythiad (when Iolaidas the Theban was victor), -and one Pythiad after the racing colt (when Lycormas of Larissa was -proclaimed victor), and in the 69th Pythiad the pair of colts (when -the Macedonian Ptolemy was victor). For the Ptolemies delighted to be -called Macedonians, as indeed they were. And the crown of laurel was -given to the victors in the Pythian games, for no other reason I think -than that (according to the prevalent report) Apollo was enamoured of -Daphne[95] the daughter of Ladon. - -[95] Daphne means laurel. See Wordsworth’s noble Poem, _The Russian -Fugitive_, Part iii. - - - - -CHAPTER VIII. - - -Some think that Amphictyon the son of Deucalion appointed the general -Council of the Greeks, and that was why those who assembled at the -Council were called Amphictyones: but Androtion in his history -of Attica says that originally delegates came to Delphi from the -neighbouring people who were called Amphictiones, and in process -of time the name Amphictyones prevailed. They say too that the -following Greek States attended this general Council, the Ionians, the -Dolopes, the Thessalians, the Ænianes, the Magnetes, the Malienses, -the Phthiotes, the Dorians, the Phocians, the Locrians who dwelt -under Mount Cnemis and bordered upon Phocis. But when the Phocians -seized the temple, and ten years afterwards the Sacred War came to -an end, the Amphictyonic Council was changed: for the Macedonians -obtained admission to it, and the Phocians and (of the Dorians) the -Lacedæmonians ceased to belong to it, the Phocians because of their -sacrilegious outbreak on the temple, and the Lacedæmonians because they -had assisted the Phocians. But when Brennus led the Galati against -Delphi, the Phocians exhibited greater bravery than any of the Greeks -in the war, and were in consequence restored to the Amphictyonic -Council, and in other respects regained their former position. And -the Emperor Augustus wished that the inhabitants of Nicopolis near -Actium should belong to the Amphictyonic Council, so he joined the -Magnetes and Malienses and Ænianes and Phthiotes to the Thessalians, -and transferred their votes, and those of the Dolopes who had died -out, to the people of Nicopolis. And in my time the Amphictyones were -30 members. Six came from Nicopolis, six from Macedonia, six from -Thessaly, two from the Bœotians (who were originally in Thessaly and -called Æolians), two from Phocis, and two from Delphi, one from ancient -Doris, one from the Locrians called Ozolæ, one from the Locrians -opposite Eubœa, one from Eubœa, one from Argos Sicyon Corinth and -Megara, and one from Athens. Athens and Delphi and Nicopolis send -delegates to every Amphictyonic Council: but the other cities I have -mentioned only join the Amphictyonic Council at certain times. - -As you enter Delphi there are four temples in a row, the first in -ruins, the next without statues or effigies, the third has effigies of -a few of the Roman Emperors, the fourth is called the temple of Athene -Pronoia. And the statue in the ante-chapel is the votive offering of -the Massaliotes, and is larger in size than the statue within the -temple. The Massaliotes are colonists of the Phocæans in Ionia, and -were part of those who formerly fled from Phocæa from Harpagus the -Mede, but, after having beaten the Carthaginians in a naval engagement, -obtained the land which they now occupy, and rose to great prosperity. -This votive offering of the Massaliotes is of brass. The golden shield -which was offered to Athene Pronoia by Crœsus the Lydian was taken away -(the Delphians said) by Philomelus. Near this temple is the sacred -enclosure of the hero Phylacus, who, according to the tradition of the -Delphians, protected them against the invasion of the Persians. In the -part of the gymnasium which is in the open air was once they say a wild -wood where Odysseus, when he went to Autolycus and hunted with the sons -of Autolycus, was wounded on the knee by a boar.[96] As you turn to the -left from the gymnasium, and descend I should say about 3 stades, is -the river called Plistus, which falls into the sea at Cirrha the haven -of the Delphians. And as you ascend from the gymnasium to the temple -on the right of the road is the water Castalia which is good to drink. -Some say it got its name from Castalia a local woman, others say from -a man called Castalius. But Panyasis, the son of Polyarchus, in the -poem he wrote about Hercules says that Castalia was the daughter of -Achelous. For he says about Hercules, - - “Crossing with rapid feet snow-crown’d Parnassus he came to the - immortal fountain of Castalia, the daughter of Achelous.” - -I have also heard that the water of Castalia is a gift of the river -Cephisus. Alcæus indeed so represents it in his Prelude to Apollo, and -his statement is confirmed by the people of Lilæa, who believe that the -local cakes and other things, which they throw into the Cephisus on -certain stated days, reappear in the Castalia. - -[96] Odyssey, xix. 428-451. - - - - -CHAPTER IX. - - -Delphi is everywhere hilly, the sacred precincts of Apollo and other -parts of the town alike. The sacred precincts are very large and in the -upper part of the town, and have several entrances. I will enumerate -all the votive offerings that are best worthy of mention. The athletes -however, and musical competitors, of no great merit I do not think -worthy of attention, and notable athletes I have already described in -my account of Elis. At Delphi then there is a statue of Phayllus of -Croton, who had no victory at Olympia, but was twice victor in the -pentathlum and once in the course in the Pythian games, and fought a -naval engagement against the Medes, having furnished a ship himself, -and manned it with some people of Croton who were sojourners in -Greece. So much for Phayllus of Croton. On the entrance to the sacred -enclosure is a bull in brass by Theopropus the Æginetan, the votive -offering of the Corcyræans. The tradition is that a bull in Corcyra -left the herd and pasture, and used to resort to the sea bellowing -as he went; and as this happened every day the herdsman went down to -the sea, and beheld a large shoal of tunny fish. And he informed the -people of Corcyra, and they, as they had great difficulty in catching -these tunnies much as they wished, sent messengers to Delphi. And then -in obedience to the oracle they sacrificed the bull to Poseidon, and -after this sacrifice caught the fish, and offered both at Olympia and -Delphi the tenth of their catch. And next are the votive offerings -of the people of Tegea from the spoils of the Lacedæmonians, an -Apollo and Victory, and some local heroes; as Callisto the daughter -of Lycaon, and Arcas who gave his name to Arcadia, and the sons of -Arcas, Elatus and Aphidas and Azan; and besides them Triphylus, -(whose mother was not Erato but Laodamia, the daughter of Amyclas -king at Lacedæmon), and also Erasus the son of Triphylus. As to the -artificers of these statues, Pausanias of Apollonia made the Apollo -and Callisto, and the Victory and effigy of Arcas were by Dædalus of -Sicyon, Triphylus and Azan were by the Arcadian Samolas, and Elatus -and Aphidas and Erasus were by the Argive Antiphanes. All these the -people of Tegea sent to Delphi after the capture of the Lacedæmonians -who invaded them. And opposite them are the votive offerings of the -Lacedæmonians when they vanquished the Athenians, statues of Castor -and Pollux and Zeus and Apollo and Artemis, and besides them Poseidon -crowning Lysander the son of Aristocritus, and Abas who was Lysander’s -prophet, and Hermon the pilot of Lysander’s flag-ship. This statue -of Hermon was designed by Theocosmus the Megarian, as the Megarians -ranked Hermon among their citizens. And Castor and Pollux are by the -Argive Antiphanes, and Abas is by Pison from Calauria near Trœzen, -and Artemis and Poseidon and Lysander are by Dameas, and Apollo and -Zeus by Athenodorus. Both Dameas and Athenodorus were Arcadians from -Clitor. And behind the statues we have just mentioned are those of -the Spartans or their allies who fought for Lysander at the battle of -Ægos-potamoi, as Aracus the Lacedæmonian, and Erianthes the Bœotian -beyond Mimas, and then Astycrates, and the Chians Cephisocles and -Hermophantus and Hicesius, and the Rhodians Timarchus and Diagoras, and -the Cnidian Theodamus, and the Ephesian Cimmerius, and the Milesian -Æantides. All these were by Tisander. The following were by Alypus of -Sicyon, Theopompus from Myndus, and Cleomedes of Samos, and from Eubœa -Aristocles of Carystus and Autonomus of Eretria, and Aristophantus -of Corinth, and Apollodorus of Trœzen, and from Epidaurus in Argolis -Dion. And next to these are the Achæan Axionicus from Pellene, and -Theares from Hermion, and Pyrrhias from Phocis, and Comon from Megara, -and Agasimenes from Sicyon, and Telycrates from Leucas, and Pythodotus -from Corinth, and Euantidas from Ambracia, and lastly the Lacedæmonians -Epicyridas and Eteonicus. All these are they say by Patrocles and -Canachus. The reverse that the Athenians sustained at Ægos-potamoi they -maintain befell them through foul play, for their Admirals Tydeus and -Adimantus were they say bribed by Lysander. And in proof of this they -bring forward the following Sibylline oracle. “Then shall Zeus the -lofty-thunderer, whose strength is almighty, lay grievous woes on the -Athenians, fierce battle for their ships of war, that shall perish -through the treachery and villainy of their commanders.” They also cite -these other lines from the oracles of Musæus, “Verily a fierce storm -is coming on the Athenians through the villainy of their commanders, -but there shall be some comfort, they shall level low the state that -inflicted this disaster, and exact vengeance.” So much for this affair. -And as for the engagement between the Lacedæmonians and Argives beyond -Thyrea, the Sibyl foretold that it would be a drawn battle, but the -Argives thinking they had got the best of it in the action sent to -Delphi as a votive offering a brazen horse by Antiphanes of Argos, -doubtless an imitation of the Trojan Horse. - - - - -CHAPTER X. - - -On the basement under this horse is an inscription, which states that -the following statues were dedicated from the tenth of the spoils of -Marathon. These statues are Athene and Apollo, and of the commanders -Miltiades, and of those called heroes Erechtheus and Cecrops and -Pandion, and Leos, and Antiochus the son of Hercules by Meda the -daughter of Phylas, and Ægeus, and of the sons of Theseus Acamas. -These, in accordance with an oracle from Delphi, gave names to the -Athenian tribes. Here too are Codrus the son of Melanthus, and Theseus, -and Phyleus, who are no longer ranked among the Eponymi. All these that -I have mentioned are by Phidias, and these too are really the tenth -of the spoils of Marathon. But the statues of Antigonus, and his son -Demetrius, and the Egyptian Ptolemy, were sent to Delphi later, Ptolemy -through goodwill, but the Macedonians through fear. - -And near this horse are other votive offerings of the Argives, statues -of those associated with Polynices in the expedition against Thebes, -as Adrastus the son of Talaus, and Tydeus the son of Œneus, and the -descendants of Prœtus, (Capaneus the son of Hipponous, and Eteoclus -the son of Iphis), and Polynices, and Hippomedon (Adrastus’ sister’s -son), and near them the chariot of Amphiaraus and in it Baton, the -charioteer and also kinsman of Amphiaraus, and lastly Alitherses. These -are by Hypatodorus and Aristogiton, and were made, so the Argives -themselves say, out of the spoils of the victory which they and their -Athenian allies obtained at Œnoe in Argolis. It was after the same -action, I think, that the Argives erected the statues of the Epigoni. -They are here at any rate, as Sthenelus and Alcmæon, who was, I -take it, honoured above Amphilochus in consequence of his age, and -Promachus, and Thersander, and Ægialeus, and Diomede, and between the -two last Euryalus. And opposite these are some other statues, dedicated -by the Argives who assisted Epaminondas and the Thebans in restoring -the Messenians. There are also effigies of heroes, as Danaus the most -powerful king at Argos, and Hypermnestra the only one of her sisters -with hands unstained by murder, and near her Lynceus, and all those -that trace their descent from Hercules, or go back even further to -Perseus. - -There are also the horses of the Tarentines in brass, and captive women -of the Messapians (barbarians near Tarentum), by Ageladas the Argive. -The Lacedæmonians colonized Tarentum under the Spartan Phalanthus, who, -when he started on this colony, was told by an oracle from Delphi that -he was to acquire land and found a city where he saw rain from a clear -sky. At first he paid no great heed to this oracle, and sailed to Italy -without consulting any interpreters, but when, after victories over -the barbarians, he was unable to capture any of their cities, or get -possession of any of their land, he recollected the oracle, and thought -the god had prophesied impossibilities: for it could not rain he -thought from a clear and bright sky. And his wife, who had accompanied -him from home, endeavoured to comfort him in various ways, as he was -in rather a despondent condition, and laid his head on her knees, and -began to pick out the lice, and in her goodwill it so fell out that she -wept when she thought how her husband’s affairs made no good progress. -And she shed tears freely on Phalanthus’ head, and then he understood -the oracle, for his wife’s name was Æthra (_clear sky_), and so on the -following night he took from the barbarians Tarentum, the greatest and -most prosperous of their maritime cities. They say the hero Taras was -the son of Poseidon and a local Nymph, and both the city and river got -their name from him. - - - - -CHAPTER XI. - - -And near the votive offering of the Tarentines is the treasury of the -Sicyonians, but you will see no money either here or in any of the -treasuries. The Cnidians also brought statues to Delphi, as Triopas -(their founder) standing by a horse, and Leto and Apollo and Artemis -shooting at Tityus, who is represented wounded. These statues stand by -the treasury of the Sicyonians. - -The Siphnii too made a treasury for the following reason. The island -of Siphnos had gold mines, and the god bade them send a tenth of the -revenue thus accruing to Delphi, and they built a treasury and sent -the tenth to the god. But when in their cupidity they left off this -tribute, then the sea encroached and swept away their mines. Statues -after a naval victory over the Tyrrhenians were also erected by the -people of Lipara, who were a colony of Cnidians, and the leader of the -colony was they say a Cnidian whose name was Pentathlus, as Antiochus -the Syracusan (the son of Xenophanes) testifies in his History of -Sicily. He says also that when they had built a town at Pachynus, a -promontory in Sicily, they were expelled from it by force by the Elymi -and Phœnicians, and either occupied deserted islands, or drove out the -islanders from those islands which they call to this day by the name -Homer employs, the islands of Æolus. Of these they lived in Lipara and -built a city there, and used to sail to Hiera and Strongyle and Didymæ -for purposes of cultivation. In Strongyle fire clearly ascends from the -ground, and in Hiera fire spontaneously blazes up on a height in the -island, and near the sea are convenient baths, if the water is not too -hot, for often it is difficult to bathe by reason of the great heat. - -The Theban treasuries were the result of the victory at Leuctra, and -the Athenian treasuries from the victory at Marathon and the spoil -of Datis on that occasion: but whether the Cnidians built theirs to -commemorate some victory or to display their wealth I do not know. But -the people of Cleonæ suffered greatly like the Athenians from a plague, -till in obedience to the oracle at Delphi they sacrificed a goat to the -rising sun, and, as they thus obtained deliverance from their plague, -they sent a brazen goat to Apollo. And the treasury of the Syracusans -was the result of the great reverses of Athens, and the Potidæan -treasury was erected out of piety to the god. - -The Athenians also built a portico with the money which they got in war -from the Peloponnesians and their Greek allies. There are also votive -offerings of the figure-heads of captured ships and brazen shields. The -inscription on these mentions the cities from which the Athenians sent -the firstfruits of their spoil, Elis, and Lacedæmon, and Sicyon, and -Megara, and Pellene in Achaia, and Ambracia, and Leucas, and Corinth -itself. In consequence of these naval victories they sacrifice to -Theseus, and to Poseidon at the promontory of Rhium. I think also the -inscription refers to Phormio the son of Asopichus, and to his famous -deeds. - - - - -CHAPTER XII. - - -There is a projecting stone above, on which the Delphians say the first -Herophile, also called the Sibyl, chanted her oracles.[97] I found her -to be most ancient, and the Greeks say she was the daughter of Zeus -by Lamia the daughter of Poseidon, and that she was the first woman -who chanted oracles, and that she was called Sibyl by the Libyans. The -second Herophile was younger than her, but was herself clearly earlier -than the Trojan War, for she foretold in her oracles that Helen would -be reared in Sparta to the ruin of Asia Minor and Europe, and that -Ilium would be taken by the Greeks owing to her. The Delians make -mention of her Hymn to Apollo. And she calls herself in her verses not -only Herophile but also Artemis, and says she was Apollo’s wedded wife -and sister and daughter. This she must have written when possessed by -the god. And elsewhere in her oracles she says her father was a mortal -but her mother one of the Nymphs of Mount Ida. Here are her lines, - - “I was the child of a mortal sire and goddess mother, she was a Nymph - and Immortal while he eat bread. By my mother I am connected with - Mount Ida, and my native place is red Marpessus (sacred to my mother), - and the river Aidoneus.” - -There are still in Trojan Ida ruins of Marpessus, and a population of -about 60 inhabitants. The soil all about Marpessus is red and terribly -dry. Why in fact the river Aidoneus soaks into the earth, and on its -emerging sinks into the ground again, and is eventually altogether lost -in it, is I think the thin and porous soil of Mount Ida. Marpessus -is 240 stades distant from Alexandria in the Troad. The inhabitants -of Alexandria say that Herophile was the Sacristan of Sminthian -Apollo, and that she foretold by dream to Hecuba what we know really -came about. This Sibyl lived most of her life at Samos, but visited -Clarus in Colophonia, Delos, and Delphi, and wherever she went chanted -standing on the stone we have already mentioned. Death came upon her -in the Troad, her tomb is in the grove of Sminthian Apollo, and the -inscription on the pillar is as follows. - -“Here hidden by stone sepulchre I lie, Apollo’s fate-pronouncing -Sibyl I, a vocal maiden once but now for ever dumb, here placed by -all-powerful fate, and I lie near the Nymphs and Hermes, in this part -of Apollo’s realm.” - -Near her tomb is a square Hermes in stone, and on the left is water -running into a conduit, and some statues of the Nymphs. The people of -Erythræ, who are most zealous of all the Greeks in claiming Herophile -as theirs, show the mountain called Corycus and the cavern in it in -which they say Herophile was born, and they say that she was the -daughter of Theodorus (a local shepherd) and a Nymph, and that she -was called Idæa for no other reason than that well-wooded places were -called by people at that time _Idas_. And the line about Marpessus and -the river Aidoneus they do not include in the oracles. - -Hyperochus, a native of Cumæ, has recorded that a woman called Demo, -of Cumæ in the Opican district, delivered oracles after Herophile and -in a similar manner. The people of Cumæ do not produce any oracle -of Demo’s, but they shew a small stone urn in the temple of Apollo, -wherein they say are her remains. After Demo the Hebrews beyond -Palestine had a prophetess called Sabbe, whose father they say was -Berosus and mother Erymanthe, but some say she was a Babylonian Sibyl, -others an Egyptian. - -Phaennis, (the daughter of the king of the Chaones), and the Peleæ at -Dodona, also prophesied by divine inspiration, but were not called -Sibyls. As to the age and oracles of Phaennis, one will find upon -inquiry that she was a contemporary of Antiochus, who seized the -kingdom after taking Demetrius prisoner. As to the Peleades, they were -they say earlier than Phemonoe, and were the first women that sang the -following lines: - - “Zeus was, Zeus is, Zeus shall be. O great Zeus! - Earth yields us fruits, let us then call her Mother.” - -Prophetical men, as Euclus the Cyprian, and the Athenian Musæus the -son of Antiophemus, and Lycus the son of Pandion, as well as Bacis -the Bœotian, were they say inspired by Nymphs. All their oracular -utterances except those of Lycus I have read. - -Such are the women and men who up to my time have been said to have -been prophetically inspired: and as time goes on there will perhaps be -other similar cases.[98] - -[97] The text is somewhat uncertain here. I have tried to extract the -best sense. - -[98] “Qui hoc et similia putant dicuntque _Pausaniam -opposuisse Christianis_, hos velim explicare causam, cur Pausanias -tecte tantum in illos invadere, neque usquam quidquam aperte contra eos -dicere ausus sit.” _Siebelis._ - - - - -CHAPTER XIII. - - -The brazen head of the Pæonian bison was sent to Delphi by Dropion, -the son of Deon, king of the Pæonians. These bisons are most difficult -of all beasts to capture alive, for no nets are strong enough to hold -them. They are hunted in the following manner. When the hunters have -found a slope terminating in a hollow, they first of all fence it all -round with a palisade, they then cover the slope and level ground near -the bottom with newly stripped hides, and if they chance to be short -of hides, then they make old dry skins slippery with oil. The most -skilful horsemen then drive these bisons to this place that I have -described, and slipping on the first hides they roll down the slope -till they get to the level ground at the bottom. There they leave them -at first, but on the 4th or 5th day, when hunger and weakness has -subdued their spirit somewhat, those who are skilled in taming them -offer them, while they are still lying there, pinenuts after first -removing the husks, for they will at first touch no other kind of food, -and at last they bind them and lead them off. This is how they capture -them. - -Opposite the brazen head of this bison is the statue of a man with a -coat of mail on and a cloak over it: the Delphians say it is a votive -offering of the people of Andros, and that it is Andreus their founder. -And the statues of Apollo and Athene and Artemis are votive offerings -of the Phocians from spoil of the Thessalians, their constant enemies, -and neighbours except where the Epicnemidian Locrians come in. Votive -offerings have been also made by the Thessalians of Pharsalus, and by -the Macedonians who dwell at Dium under Pieria, and by the Greeks of -Cyrene in Libya. These last sent a chariot and statue of Ammon on the -chariot, and the Macedonians at Dium sent an Apollo who has hold of a -doe, and the Pharsalians sent an Achilles on horseback, and Patroclus -is running by the side of the horse. And the Dorians of Corinth built a -treasury also, and the gold from the Lydians was stored there. And the -statue of Hercules was the votive offering of the Thebans at the time -they fought with the Phocians what is called The Sacred War. Here also -are the brazen effigies erected by the Phocians, when in the second -encounter they routed the Thessalian cavalry. The people of Phlius also -sent to Delphi a brazen Zeus, and an effigy of Ægina with Zeus.[99] And -from Mantinea in Arcadia there is an offering of a brazen Apollo, not -far from the treasury of the Corinthians. - -Hercules and Apollo are also to be seen close to a tripod for the -possession of which they are about to fight, but Leto and Artemis are -trying to appease the anger of Apollo, and Athene that of Hercules. -This was the votive offering of the Phocians when Tellias of Elis led -them against the Thessalians. The other figures in the group were made -jointly by Diyllus and Amyclæus, but Athene and Artemis were made -by Chionis, all 3 Corinthian statuaries. It is also recorded by the -Delphians that, when Hercules the son of Amphitryon came to consult the -oracle, the priestess Xenoclea would not give him any response because -of his murder of Iphitus: so he took the tripod and carried it out of -the temple, and the prophetess said, - - “This is another Hercules, the one from Tiryns not from Canopus.” - -For earlier still the Egyptian Hercules had come to Delphi. Then the -son of Amphitryon restored the tripod to Apollo, and got the desired -answer from Xenoclea. And poets have handed down the tradition, and -sung of the contest of Hercules and Apollo for the tripod. - -After the battle of Platæa the Greeks in common made a votive offering -of a gold tripod standing on a bronze dragon. The bronze part of the -votive offering was there in my time, but the golden part had been -abstracted by the Phocian leaders.[100] The Tarentines also sent to -Delphi another tenth of spoil taken from the Peucetian barbarians. -These votive offerings were the works of art of Onatas the Æginetan -and Calynthus, and are effigies of footsoldiers and cavalry, Opis king -of the Iapyges come to the aid of the Peucetii. He is represented in -the battle as a dying man, and as he lies on the ground there stand by -him the hero Taras and the Lacedæmonian Phalanthus, and at no great -distance a dolphin: for Phalanthus before he went to Italy suffered -shipwreck in the Crissæan Gulf, and was they say brought safe to shore -by a dolphin. - -[99] Ægina was the daughter of the river-god Asopus, and was carried -off from Phlius by Zeus. See Book ii. ch. 5. Hence the offering of the -people of Phlius. - -[100] See _Rawlinson’s_ Herodotus, Book ix. ch. 81. - - - - -CHAPTER XIV. - - -The axes which were the votive offering of Periclytus, the son of -Euthymachus of Tenedos, have an old legend connected with them. Cycnus -was they say the son of Poseidon, and king at Colonæ, a town in the -Troad near the island Leucophrys. This Cycnus had a daughter Hemithea -and a son Tennes by Proclea, daughter of Clytius, and sister of that -Caletor of whom Homer says in the Iliad[101] that he was slain by Ajax -when he tried to set on fire the ship of Protesilaus,--and, Proclea -dying, Cycnus married for his second wife Phylonome, the daughter of -Cragasus, who failing to win the love of Tennes told her husband that -Tennes wanted to have illicit dealings with her against her will, and -Cycnus believed this lie, and put Tennes and his sister into a chest, -and sent them to sea in it. And they got safe to the island Leucophrys, -since called Tenedos from Tennes. And Cycnus, who was not destined to -be ignorant of his wife’s deception all his life, when he learned the -truth sailed after his son to implore his forgiveness, and to admit -his unwitting error. And as he was anchoring at the island, and was -fastening his vessel by ropes to some tree or piece of rock, Tennes in -his rage cut the ropes with his axe. Hence it is passed into a proverb, -when people obstinately decline a conference, that they resemble him -who cut the matter short with his Tenedian axe. Tennes was afterwards -slain the Greeks say by Achilles as he was defending Tenedos, and -in process of time the people of Tenedos, as they were weak, joined -themselves to the people of Alexandria on the mainland of the Troad. - -The Greeks who fought against the King of the Persians erected at -Olympia a brazen Zeus, and an Apollo at Delphi, after the actions of -Artemisium and Salamis. It is said also that Themistocles, when he -went to Delphi, brought of the spoils of the Medes as a present to -Apollo, and when he asked if he should offer them inside the temple, -the Pythian Priestess bade him at once take them away altogether. And -these were the words of her oracular response: “Put not in my temple -the beautiful spoils of the Persians, send them home as quickly as -possible.” It is wonderful that the god declined to accept the spoils -of the Medes only from Themistocles. Some think the god would have -rejected all the Persian spoil equally, if those who offered it had -first asked (like Themistocles) if the god would accept it. Others say -that, as the god knew that Themistocles would be a suppliant of the -Persians, he refused on that account to accept the spoil from him, that -he might not win for him by acceptance the undying hate of the Medes. -This invasion of Greece by the barbarian you may find foretold in the -oracles of Bacis, and earlier still in the verses of Euclus. - -Near the great altar is a bronze wolf, the votive offering of the -Delphians themselves. The tradition about it is that some man plundered -the treasures of the god, and hid himself and the gold in that part -of Parnassus where the forest trees were most thick, and that a wolf -attacked him as he slept and killed him, and that this wolf used to run -into the town daily and howl: and the Delphians thought this could not -but be by divine direction, so they followed the wolf and discovered -the sacred gold, and offered to the god a bronze wolf. - -[101] xv. 419-421. - - - - -CHAPTER XV. - - -The gilt statue of Phryne here was made by Praxiteles, one of her -lovers, and was an offering of Phryne herself. And next it are two -statues of Apollo, one offered by the Epidaurians in Argolis after -victory over the Medes, and the other by the Megarians after their -victory over the Athenians at Nisæa. And there is an ox an offering -of the Platæans, when they defended themselves successfully on their -own soil with the rest of the Greeks against Mardonius the son of -Gobryas. Next come two more statues of Apollo, one offered by the -people of Heraclea near the Euxine, the other by the Amphictyones when -they fined the Phocians for cultivating land sacred to the god. This -Apollo is called by the Delphians Sitalcas,[102] and is about 35 cubits -high. Here too are statues of the Ætolian Generals, and of Artemis and -Athene, and two statues of Apollo, votive offerings of the Ætolians -after their victories over the Galati. Phaennis indeed foretold in her -oracles, a generation before it happened, that the army of the Celts -would pass from Europe to Asia to destroy the cities there. - -“Then indeed the destroying host of the Galati shall cross the narrow -passage of the Hellespont, marching to the flute, and shall lawlessly -make havoc of Asia. And the god shall even afflict more grievously all -those that dwell near the sea-shore. But Cronion shall verily soon -raise up a helper, the dear son of a Zeus-reared bull, who shall bring -a day of destruction to all the Galati.” - -By the bull Phaennis meant Attalus the king of Pergamus, who was also -called bull-horned in the oracle.[103] - -The statues of cavalry leaders seated on horseback were offered to -Apollo by the Pheræans, when they had routed the Athenian cavalry. And -the bronze palm and gilt statue of Athene on the palm were dedicated -by the Athenians for the victory at the Eurymedon on the same day both -on land and river. I noticed that some of the gold on this statue was -plucked off. I put this down to the cupidity of sacrilegious thieves. -But Clitodemus, the oldest writer on Athenian Antiquities, says in his -account of Attica that, when the Athenians were making preparations for -the expedition to Sicily, an immense number of crows came to Delphi, -and with their beaks knocked off and tore away the gold off the statue. -He also says that they broke off the spear, the owls, and all the -fruit on the palm in imitation of real fruit. Clitodemus relates also -other prodigies to deter the Athenians from the fatal expedition to -Sicily. The people of Cyrene also placed at Delphi a figure of Battus -in his chariot, who took them by ship from Thera to Libya. Cyrene is -the charioteer, and Battus is in the chariot and Libya is crowning -him, the design is by the Cretan Amphion the son of Acestor. And when -Battus built Cyrene, he is said to have found the following remedy for -an impediment in his speech. As he was travelling in the remote parts -of Cyrene which were still unoccupied he chanced to see a lion, and his -terror at the sight made him cry out loud and clearly.[104] And not far -from Battus the Amphictyones erected another statue of Apollo, out of -the proceeds of the fine imposed on the Phocians for their impiety to -the god. - -[102] _i.e._ _Prohibitor of corn-growing_ (on the sacred land). - -[103] The words of the oracle were as follows: - - Θάρσει Ταυρόκερως, ἕξεις βασιληίδα τιμὴν - καὶ παίδων παῖδες· τούτων γε μὲν οὐκέτι παῖδες. - -[104] So the son of Crœsus found his tongue from sudden fright. See -Herodotus, i. 85. - - - - -CHAPTER XVI. - - -Of the votive offerings which the Lydian kings sent to Apollo nothing -now remains but the iron base of the bowl of Alyattes. This was made -by Glaucus of Chios, who first welded iron, and the places where the -base is joined are not riveted together by bolts or nails, but simply -by welding. This base from a broad bottom rises turret-like to a -point. The sides are not entirely covered, but have girders of iron -like the steps in a ladder. Straight bars of iron bend outwards at the -extremities, and this is the seat for the bowl. - -What is called by the Delphians the navel, made of white stone, is -according to their tradition the centre of the world, and Pindar in one -of his Odes gives a similar account.[105] Here is a votive offering of -the Lacedæmonians, a statue by Calamis of Hermione, the daughter of -Menelaus and wife of Orestes (the son of Agamemnon), and still earlier -the wife of Neoptolemus the son of Achilles. The Ætolians have also -erected a statue to Eurydamus their general, who commanded their army -against the Galati. - -There is still among the mountains of Crete a town called Elyrus, its -inhabitants sent a brazen goat as their offering to Delphi. This goat -is represented suckling Phylacides and Philander, who according to the -people of Elyrus were the sons of Apollo by the Nymph Acacallis, with -whom he had an intrigue in the city Tarrha in the house of Carmanor. - -The Carystians also from Eubœa offered a brazen ox to Apollo after -the Median war. I think both they and the Platæans made their votive -offerings because, after repulsing the barbarian, they enjoyed -prosperity in other respects and a free land to cultivate. The Ætolians -also sent effigies of their generals and Apollo and Artemis, when they -had subdued their neighbours the Acarnanians. - -The strangest thing I heard of was what happened in the seafight -between the Liparæans and Tyrrhenians. The Pythian Priestess bade -the Liparæans fight a naval engagement with the Tyrrhenians with as -small a fleet as possible. They put to sea therefore with only five -triremes, and the Tyrrhenians, thinking themselves quite a match for -the Liparæans, put out to sea against them with only the same number of -ships. And the Liparæans took them, and also another five that put out -against them, and a third and even fourth set of five ships. They then -placed at Delphi as votive offerings as many statues of Apollo as they -had captured ships. Echecratides of Larissa offered the small Apollo, -and the Delphians say this was the first of all the votive offerings. - -[105] Pindar _Pyth._ viii. 85. So also Æschylus, _Eumen._ 40. - - - - -CHAPTER XVII. - - -Of the western barbarians the Sardinians offered a brazen statue -of Sardus, from whom their island took its name. For its size and -prosperity Sardinia is equal to the most celebrated islands. What its -ancient name was among its original inhabitants I do not know, but -the Greeks who sailed there for commerce called it Ichnusa, because -its shape was like that of a man’s foot-print. Its length is about -1,120 stades and its breadth 470. The first that crossed over into -the island were they say Libyans, their leader was Sardus, the son of -that Maceris who was called Hercules by the Egyptians and Libyans. -The most notable thing Maceris ever did was to journey to Delphi: but -Sardus led the Libyans to Ichnusa, and gave his name to the island. -They did not however eject the original inhabitants of the island, but -the new comers were received as fellow colonists rather from necessity -than choice. Neither did the Libyans nor the aborigines of the island -know how to build cities, but lived dispersed in huts and caves as -each chanced. But some years after the Libyans some Greeks came to -the island under Aristæus, (who was they say the son of Apollo by -Cyrene): and who migrated they say to Sardinia in excessive grief at -the death of Actæon, which made him ill at ease in Bœotia and indeed -all Greece. There are some who think that Dædalus fled at the same time -from Camicus, owing to the hostility of the Cretans, and took part in -this colony of Aristæus: but it is altogether beyond probability that -Dædalus, who was a contemporary of Œdipus when he reigned at Thebes, -could have shared either in a colony or in anything else with Aristæus, -the husband of Autonoe the daughter of Cadmus. Nor do I think that even -these Greeks built a town, inasmuch as in numbers and strength they -were inadequate to such a task. And after Aristæus the Iberes crossed -into Sardinia under Norax, and built the town of Nora, which is the -first mentioned in the island: Norax was they say the son of Hermes -by Erythea the daughter of Geryon. And a fourth band of colonists of -Thespians and Athenians under Iolaus came to Sardinia and built the -town of Olbia, and the Athenians separately built the town which they -called Ogryle, either preserving the name of one of their townships -in this way, or because Ogrylus was one of the expedition. There are -still places in Sardinia called after Iolaus, who is still honoured by -the inhabitants. And after the capture of Ilium several of the Trojans -escaped, as well as those who got off safe with Æneas; part of them -were carried by the winds to Sardinia, and mixed with the Greeks who -had gone there earlier. And what hindered the barbarians from fighting -against the Greeks and Trojans was that in their equipment for war -they stood on an equality, and both armies feared to cross the river -Thorsus which parted them. Many years afterwards however the Libyans -passed over into the island a second time with a larger host, and -fought against the Greeks, and entirely destroyed all but a remnant, -and the Trojans fled to the hilly parts of the island, and occupying -the mountains, which were difficult of access from the rocks and -crags, are called to this day Ilians, but they resemble the Libyans -in their appearance and armour and mode of living. And there is an -island not far from Sardinia, called by the Greeks Cyrnus, but by its -Libyan inhabitants Corsica. A large contingent in this island, who had -suffered grievously from faction, crossed over to Sardinia and dwelt -in part of the mountainous district, and were called by the Sardinians -Corsi from the name of their fatherland. And when the Carthaginians -became a great naval power, they subdued all the Sardinians but the -Ilians and the Corsi, (who were prevented from being reduced to slavery -by the security which the mountains gave them,) and themselves built -in the island the towns Caralis and Sulci. And the Libyans or Iberes, -who were allies of the Carthaginians, disputed over the spoil, and -got so angry that they parted from them, and they also went and dwelt -in the mountainous parts of the island. And they were called Balari, -according to the dialect of the people of Cyrnus, who give that -name to exiles. Such are the races that inhabit Sardinia, and such -are the towns they have built. And in the island towards the North -and the mainland of Italy is a mountain range difficult of access, -whose summits are contiguous, and this part of the island affords no -harbours to mariners, but violent gusts and squalls of wind sweep -from the mountain-tops over the sea. In the middle of the island are -other mountains less lofty, but the air there is generally turbid and -pestilential, in consequence of the salt that crystallizes there, and -the violence of the South Wind; for the North Winds, on account of -the height of the mountains towards Italy, are prevented from blowing -in summer time so as to cool the air and soil. Some say that Cyrnus -is not further by sea from Sardinia than eight stades, and as it is -mountainous and lofty throughout, they think it prevents either the -West or North West Winds reaching Sardinia. There are no serpents in -the island either venomous or harmless, nor wolves. The rams are of no -greater size than elsewhere, but their appearance is just such as a -statuary in Ægina might suppose a wild ram to be, thicker however in -the breast than the Æginetan works of art, and the horns do not stand -out direct from the head, but twist round the ears, and in speed they -surpass all animals. The island is free from all deadly grasses and -herbs with one exception, a grass like parsley which is deadly, and -those who eat of it die laughing. This is the origin of Homer[106] -and subsequent writers speaking of the Sardonic laughter when things -are in evil plight. This grass grows chiefly near springs, but does -not communicate to them its venom. We have introduced this account of -Sardinia into our history of Phocis, because the Greeks have such very -scanty knowledge about the island. - -[106] Odyssey, xx. 301, 302. - - - - -CHAPTER XVIII. - - -The horse, which is next the statue of Sardus, was they say the votive -offering of the Athenian Callias (the son of Lysimachides), out of his -own personal gains in the Persian war. And the Achæans offered a statue -of Athene after they had reduced the town of Phana in Ætolia by siege. -The siege lasted a long time, and, when the besiegers found they could -not take the town, they sent messengers to Delphi, and this was the -response they received. - -“O inhabitants of the land of Pelops and of Achaia, who come to Pytho -to enquire how you are to capture the town, observe what portion of -water daily given to the inhabitants keeps them alive, and how much the -town has already drunk. In this way may you take the fenced village of -Phana.” - -Not understanding the meaning of the oracle, they resolved to raise -the siege and depart homewards, as the inhabitants of the besieged -place took very little heed of them, when a woman came out of the town -to fetch water from a well near the walls. They hurried up from the -camp and took this woman prisoner, and the Achæans learned from her -that the little water from this well (when they got it each night) was -measured out, and the people in the town had no other water whatever to -drink. So the Achæans fouled the water so as to make it undrinkable and -captured the town. - -And next to this statue of Athene the Rhodians of Lindus erected a -statue of Apollo. And the Ambraciotes offered a brazen ass, after -their victory by night over the Molossi. The Molossi had made ready -for a night attack on them, when an ass, who chanced to be driven from -the field, pursuing a she-ass with lust and braying, and the driver -also crying out in a loud and disorderly manner, the Molossi were so -dismayed where they were in ambush that they left the place, and the -Ambraciotes detected their plan, and attacked and defeated them that -very night. - -And the people of Orneæ in Argolis, as the Sicyonians pressed them -hard in war, vowed to Apollo, if they should succeed in repelling -the Sicyonians, to have a procession to him at Delphi daily and to -sacrifice to him any quantity of victims. They obtained the wished-for -victory, but as to discharge their vow daily was a great expense, and -the trouble even greater than the expense, they hit upon the expedient -of offering to the god representations in brass of the procession and -sacrifice. - -Here too is a representation in iron of the contest between Hercules -and the Hydra, the votive offering and design of Tisagoras. Making -statues in iron is most difficult and laborious. This Tisagoras, -whoever he was, is famed for the heads of a lion and wild boar at -Pergamus. These are also in iron, and were a votive offering of his to -Dionysus. - -And the Phocians of Elatea, who held out against the siege of Cassander -till Olympiodorus came from Athens to their relief, sent a brazen lion -to Apollo at Delphi. And the Apollo next that lion is the offering of -the Massaliotes for their victory over the Carthaginians in a sea-fight. - -The Ætolians also erected a trophy and statue of an armed woman, -(Ætolia to wit), out of the fine they imposed on the Galati for their -cruelty to the people of Callion.[107] There is also a gilt statue of -Gorgias of Leontini, his own votive offering. - -[107] See ch. 22. - - - - -CHAPTER XIX. - - -Next to the statue of Gorgias is a votive offering of the Amphictyones, -a statue of Scyllis of Scione, who had wonderful fame as a diver, and -taught his daughter Hydna diving. When a violent storm came on Xerxes’ -fleet off Mount Pelion they greatly added to the wrecks, by diving -down and cutting the cables that kept the ships at anchor. It was for -this good service that the Amphictyones made statues of Scyllis and his -daughter. And among the statues that Nero took away from Delphi was -this of Hydna. [Virgins that are virgins indeed still dive in the sea -with impunity.][108] - -I shall next relate a Lesbian tradition. The nets of some fishermen -at Methymna fished up out of the sea a head made of olive-wood, which -seemed that of a foreign god, and not one worshipped by the Greeks. The -people of Methymna inquired therefore of the Pythian priestess what god -or hero it belonged to, and she bade them worship Phallenian Dionysus. -Accordingly the people of Methymna offered their vows and sacrifices to -it, and sent a bronze imitation of it to Delphi. - -On the gables are representations of Artemis and Leto and Apollo and -the Muses, and the setting of the Sun, and Dionysus and the Thyiades. -The faces of all these are by the Athenian Praxias, the pupil of -Calamis: but as the temple took some time to build Praxias died before -it was finished, and the rest of the carving on the gables was by -Androsthenes, also an Athenian, and the pupil of Eucadmus. Of the -golden arms on the architraves, the Athenians offered the shields after -the victory at Marathon, and the Ætolians the arms of the Galati behind -and on the left, which resemble the Persian shields called _Gerrha_. - -Of the irruption of the Galati into Greece I gave some account in -connection with the council-chamber at Athens: but I prefer to give -the fullest account in connection with Delphi, because the greatest -struggle between them and the Greeks took place here. The first -expedition of the Celts beyond their borders was under Cambaules: but -when they got as far as Thrace on that occasion they did not dare to -go any further, recognising that they were too few in number to cope -with the Greeks. But on the second expedition, egged on by those who -had formed part of the army of Cambaules, who had tasted the sweets of -plunder and were enamoured of the gains of looting, a large army of -both infantry and cavalry mustered together. This army the commanders -divided into three parts, and each marched into a different district. -Cerethrius was to march against the Thracians and the Triballi: Brennus -and Acichorius were to lead their division into Pæonia: and Bolgius -was to march against the Macedonians and Illyrians. This last fought a -battle against Ptolemy king of the Macedonians, who had treacherously -slain Seleucus the son of Antiochus, (though he had been a suppliant -at his court), and was nicknamed Lightning on account of his -audacity.[109] In this battle Ptolemy fell, and with him no small part -of the Macedonians: but the Celts durst not adventure any further into -Greece, and so this second expedition returned home again. Thereupon -Brennus urgently pressed upon the general assemblies, and upon each -individual chieftain of the Galati, the advantages of invading Greece, -pointing out her weak state at that period, and the immense wealth of -her community, her votive offerings in the temples, her quantity of -silver and gold. He succeeded in persuading the Galati to invade Greece -once more, and among other chieftains he chose Acichorius once more as -his colleague. The army mustered 152,000 foot and 20,400 horse. Such -at least was the fighting force of the cavalry, for its real number -was 61,200: as each horse-soldier had two servants, who themselves -were excellent cavalry also and mounted. For the custom of the Galati -in an engagement was that these servants should remain in the rear -close at hand, and if a horse was killed they supplied a fresh one, -and if the rider was killed one of them took his place, and if he too -was killed then the third took his place. And if one of the masters -was only wounded, then one of his servants removed him to the camp, -and the other took his place in the battle. In this custom I think the -Galati imitated the 10,000 Persians, called _The Immortals_. But the -difference was that _The Immortals_ were a reserve force only used at -the end of an action, whereas the Galati used these reserves as wanted -all through the action. This mode of fighting they called _Trimarcisia_ -in their dialect: for the Celts called a horse _marca_. Such was the -force, such the intentions, with which Brennus marched into Greece. - -[108] I follow _Schubart_ in surrounding this remarkable statement with -brackets. - -[109] See the circumstances in Book i. ch. 16. - - - - -CHAPTER XX. - - -The Greeks for their part, though very dejected, were induced to fight -bravely for their country by the very urgency of the peril. For they -saw that at the present crisis it was not merely their liberty that -was at stake, as at the time of the Persian invasion, but that, even -if they granted land and water to the enemy,[110] they would have no -future security. For they still remembered the former irruption of the -Galati into Macedonia and Thrace and Pæonia, and their recent outrages -in Thessaly had been reported to them. It was the universal opinion -therefore, both with individuals and states, that they must either die -or conquer. - -It will not be without instruction to compare the numbers of those -who fought against Xerxes at Thermopylæ with those who fought now -against the Galati. The Greeks that marched against the Mede were as -follows: 300 Lacedæmonians only under Leonidas, 500 from Tegea, 500 -from Mantinea, 120 Arcadians from Orchomenus, 1000 from the other towns -of Arcadia, 80 from Mycenæ, 200 from Phlius, 400 from Corinth, 700 -Bœotians from Thespia and 400 from Thebes. And 1,000 Phocians guarded -the pass at Mount Œta, who must be added to the Greek contingent. As -to the Locrians under Mount Cnemis Herodotus has not mentioned their -precise number, he only says they came from all the towns. But we -may conjecture their number pretty accurately: for the Athenians at -Marathon, including slaves and non-combatants, were not more than -9,000: so that the fighting force of Locrians at Thermopylæ could not -be more than 6,000. Thus the whole force employed against the Persians -would be 11,200. Nor did all of these stay all the time under arms at -Thermopylæ, for except the men from Lacedæmon and Thespia and Mycenæ -they waited not to see the issue of the fight. And now against these -barbarians who had crossed the ocean the following Greeks banded -themselves at Thermopylæ: 10,000 heavy armed infantry and 500 horse -from Bœotia, under the Bœotarchs Cephisodotus and Thearidas and -Diogenes and Lysander: 500 cavalry and 3,000 foot from Phocis, under -Critobulus and Antiochus: 700 Locrians, all infantry, from the island -Atalanta, under the command of Midias: 400 heavy armed infantry of -the Megarians, their cavalry under the command of Megareus: of the -Ætolians, who formed the largest and most formidable contingent, the -number of their horse is not recorded, but their light-armed troops -were 90,[111] and their heavy armed 7000: and the Ætolians were under -the command of Polyarchus and Polyphron and Lacrates. And the Athenians -were under Callippus the son of Mœrocles, as I have before stated, and -consisted of all the triremes that were sea-worthy, and 500 horse, and -1,000 foot, and because of their ancient renown they were in command of -the whole allied army. And some mercenary troops were sent by various -kings, as 500 from Macedonia, and 500 from Asia, those that were sent -by Antigonus were led by Aristodemus the Macedonian, and those that -were sent by Antiochus were led by Telesarchus, as also some Syrians -from Asia situated by the river Orontes. - -When these Greeks, thus banded together at Thermopylæ, heard that the -army of the Galati was already in the neighbourhood of Magnesia and -Phthiotis, they determined to send about 1,000 picked light-armed -soldiers and a troop of horse to the river Sperchius, to prevent the -barbarians’ crossing the river without a struggle. And they went and -destroyed the bridges, and encamped by the river. Now Brennus was by no -means devoid of intelligence, and for a barbarian no mean strategist. -Accordingly on the following night without any delay he sent 10,000 of -his troops, who could swim and were remarkably tall,--and all the Celts -are remarkably tall men--down the river to cross it not at the ordinary -fords, but at a part of the river where it was less rapid, and marshy, -and diffused itself more over the plain, so that the Greeks should not -be able to notice their crossing over. They crossed over accordingly, -swimming over the marshy part of the river, and using the shields of -their country as a sort of raft, while the tallest of them could ford -the river. When the Greeks at the Sperchius noticed that part of the -barbarians had crossed over, they returned at once to the main army. - -[110] The technical term for submission to an enemy. See Herodotus, v. -17, 18; vii. 133. - -[111] This 90 seeming a very small force, _Schubart_ conjectures 790, -_Brandstäter_ 1090. - - - - -CHAPTER XXI. - - -Brennus next ordered those who dwelt near the Maliac Bay to throw -bridges over the Sperchius: which they did quickly, standing greatly in -dread of him, and being very desirous that the barbarians should depart -and not injure them by a long stay in their part of the country. Then -Brennus passed his army across these bridges, and marched for Heraclea. -And though they did not capture it, the Galati ravaged the country, and -slew the men that were left in the fields. The year before the Ætolians -had compelled the people of Heraclea to join the Ætolian League, and -now they protected Heraclea just as if it was their own. That is why -Brennus did not capture it, but he paid no great attention to it, his -only anxiety being to dislodge the enemy from the passes, and get into -Greece by Thermopylæ. - -He advanced therefore from Heraclea, and learning from deserters -that a strong force from all the Greek cities was concentrated at -Thermopylæ, he despised his enemy, and the following day at daybreak -opened battle, having no Greek seer with him, or any priests of his -own country, if indeed the Celts practise divination. Thereupon the -Greeks advanced silently and in good order: and when the two armies -engaged, the infantry were careful not to break their line, and the -light-armed troops keeping their ground discharged their darts arrows -and slings at the barbarians. The cavalry on both sides was useless, -not only from the narrowness of the pass, but also from the smooth and -slippery and rocky nature of the ground, intersected also throughout by -various mountain streams. The armour of the Galati was inferior, for -their only defensive armour was the shield used in their country, and -moreover they were less experienced in the art of war. But they fought -like wild beasts with rage and fury and headlong inconsiderate valour: -and, whether hacked about by swords and battle-axes, or pierced with -darts and javelins, desisted not from their furious attacks till bereft -of life. Some even plucked out of their wounds the weapons with which -they had been wounded, and hurled them back, or used them in hand to -hand fight. Meantime the Athenians on their triremes, not without great -difficulty and danger, sailed along the mud which is very plentiful -in that arm of the sea, and got their vessels as near the barbarians -as they could, and shot at their flanks with all kinds of darts and -arrows. And the Celts by now getting far the worst of it, and in the -press suffering far more loss than they could inflict, had the signal -to retire to their camp given them by their commanders. Accordingly -retreating in no order and in great confusion, many got trodden -underfoot by one another, and many falling into the marsh disappeared -in it, so that the loss in the retreat was as great as in the heat of -action. - -On this day the Athenians exhibited more valour than all the other -Greeks, and especially Cydias, who was very young and fought now for -the first time. And as he was killed by the Galati his relations hung -up his shield to Zeus Eleutherius with the following inscription, - - “Here I hang in vain regret for the young Cydias, I once the shield of - that good warrior, now a votive offering to Zeus, the shield which he - carried on his left arm for the first time, on that day when fierce - war blazed out against the Galati.” - -This inscription remained till Sulla’s soldiers removed the shields in -the portico of Zeus Eleutherius, as well as other notable things at -Athens. - -And after the battle at Thermopylæ the Greeks buried their dead, and -stripped the bodies of the barbarians. But the Galati not only asked -not permission to bury their dead, but plainly did not care whether -their dead obtained burial or were torn to pieces by birds and beasts. -Two things in my opinion made them thus indifferent to the burial of -their dead, one to strike awe in their enemies by their ferocity, the -other that they do not habitually mourn for their dead. In the battle -fell 40 Greeks, how many barbarians cannot be accurately ascertained, -for many of them were lost in the marsh. - - - - -CHAPTER XXII. - - -On the seventh day after the battle a division of the Galati -endeavoured to cross Mount Œta by Heraclea, by a narrow pass near the -ruins of Trachis, not far from which was a temple of Athene, rich in -votive offerings. The barbarians hoped to cross Mount Œta by this pass, -and also to plunder the temple by the way. The garrison however under -the command of Telesarchus defeated the barbarians, though Telesarchus -fell in the action, a man zealously devoted to the Greek cause. - -The other commanders of the barbarians were astounded at the Greek -successes, and doubted whereunto these things would grow, seeing that -at present their own fortunes were desperate, but Brennus thought that, -if he could force the Ætolians back into Ætolia, the war against the -other Greeks would be easier. He selected therefore out of his whole -army 40,000 foot and about 800 horse, all picked men, and put them -under the command of Orestorius and Combutis. And they recrossed the -Sperchius by the bridges, and marched through Thessaly into Ætolia. -And their actions at Callion were the most atrocious of any that we -have ever heard of, and quite unlike human beings. They butchered all -the males, and likewise old men, and babes at their mother’s breasts: -they even drank the blood, and feasted on the flesh, of babies that -were fat. And high-spirited women and maidens in their flower committed -suicide when the town was taken: and those that survived the barbarians -submitted to every kind of outrage, being by nature incapable of pity -and natural affection. And some of the women rushed upon the swords -of the Galati and voluntarily courted death: to others death soon -came from absence of food and sleep, as these merciless barbarians -outraged them in turn, and wreaked their lusts on them whether dying or -dead. And the Ætolians having learnt from messengers of the disasters -that had fallen upon them, removed their forces with all speed from -Thermopylæ, and pressed into Ætolia, furious at the sufferings of -the people of Callion, and even still more anxious to save the towns -that had not yet been captured. And the young men flocked out from -all their towns to swell their army, old men also mixed with them -inspirited by the crisis, and even their women volunteered their -services, being more furious against the Galati than even the men. And -the barbarians, having plundered the houses and temples and set fire -to Callion, marched back to the main army at Thermopylæ: and on the -road the people of Patræ were the only Achæans that helped the Ætolians -and fell on the barbarians, being as they were capital heavy-armed -soldiers, but hard-pressed from the quantity of the Galati and their -desperate valour. But the Ætolian men and women lined the roads and -threw missiles at the barbarians with great effect, as they had no -defensive armour but their national shields, and when the Galati -pursued them they easily ran away, and when they desisted from the -vain pursuit harassed them again continually. And though Callion had -suffered so grievously, that what Homer relates of the contest between -the Læstrygones and the Cyclops seems less improbable,[112] yet the -vengeance which the Ætolians took was not inadequate: for of the 40,800 -barbarians not more than half got back safe to the camp at Thermopylæ. - -In the meantime the fortunes of the Greeks at Thermopylæ were as -follows. One pass over Mount Œta is above Trachis, most steep and -precipitous, the other through the district of the Ænianes is easier -for an army, and is the way by which Hydarnes the Mede formerly -turned the flank of Leonidas’ forces. By this way the Ænianes and -people of Heraclea promised to conduct Brennus, out of no ill-will -to the Greeks, but thinking it a great point if they could get the -Celts to leave their district and not remain there to their utter -ruin. So true are the words of Pindar, when he says that everybody is -oppressed by his own troubles, but is indifferent to the misfortunes -of other people.[113] And this promise of the Ænianes and people of -Heraclea encouraged Brennus: and he left Acichorius with the main army, -instructing him to attack the Greek force, when he (Brennus) should -have got to their rear: and himself marched through the pass with -40,000 picked men. And it so happened that that day there was a great -mist on the mountain which obscured the sun, so that the barbarians -were not noticed by the Phocians who guarded the pass till they got -to close quarters and attacked them. The Phocians defended themselves -bravely, but were at last overpowered and retired from the pass: but -were in time to get to the main force, and report what had happened, -before the Greeks got completely surrounded oh all sides. Thereupon the -Athenians took the Greeks on board their triremes at Thermopylæ: and -they dispersed each to their own nationality. - -[112] Odyssey, x. 199, 200. - -[113] _Nem._ i. 82. Thus _La Rochefoucauld_ is anticipated. “Nous avons -tous assez de force pour supporter les maux d’autrui.” - - - - -CHAPTER XXIII. - - -And Brennus, waiting only till Acichorius’ troops should come up from -the camp, marched for Delphi. And the inhabitants fled to the oracle -in great alarm, but the god told them not to fear, he would protect -his own. And the following Greeks came up to fight for the god; the -Phocians from all their towns, 400 heavy armed soldiers from Amphissa, -of the Ætolians only a few at first, when they heard of the onward -march of the barbarians, but afterwards Philomelus brought up 1200. For -the flower of the Ætolian army directed itself against the division of -Acichorius, not bringing on a general engagement, but attacking their -rearguard as they marched, plundering their baggage and killing the -men in charge of it, and thus impeding their march considerably. And -Acichorius had left a detachment at Heraclea, to guard the treasure in -his camp. - -So Brennus and the Greeks gathered together at Delphi drew up against -one another in battle-array. And the god showed in the plainest -possible way his enmity to the barbarians. For the whole ground -occupied by the army of the Galati violently rocked most of the day, -and there was continuous thunder and lightning, which astounded the -Celts and prevented their hearing the orders of their officers, and the -lightning hit not only some particular individual here and there, but -set on fire all round him and their arms. And appearances of heroes, -as Hyperochus and Laodocus and Pyrrhus, and Phylacus--a local hero at -Delphi--were seen on the battle field. And many Phocians fell in the -action and among others Aleximachus, who slew more barbarians with -his own hand than any other of the Greeks, and who was remarkable -for his manly vigour, strength of frame and daring, and his statue -was afterwards placed by the Phocians in the temple of Apollo at -Delphi. Such was the condition and terror of the barbarians all the -day, and during the night things were still worse with them, for it -was bitterly cold and snowed hard, and great stones came tumbling -down from Parnassus, and whole crags broke off and seemed to make the -barbarians their mark, and not one or two but thirty and even more, -as they stood on guard or rested, were killed at once by the fall of -one of these crags. And the next day at daybreak the Greeks poured -out of Delphi and attacked them, some straight in front, but the -Phocians, who had the best acquaintance with the ground, came down -the steep sides of Parnassus through the snow, and fell on the Celtic -rear unexpectedly, and hurled javelins at them, and shot at them with -perfect security. At the beginning of the battle the Galati, especially -Brennus’ body-guard who were the finest and boldest men in their army, -fought with conspicuous bravery, though they were shot at on all -sides, and suffered frightfully from the cold, especially such as were -wounded: but when Brennus was wounded, and taken off the field in a -fainting condition, then the barbarians sorely against their will beat -a retreat, (as the Greeks by now pressed them hard on all sides), and -killed those of their comrades who could not retreat with them owing to -their wounds or weakness. - -These fugitive Galati bivouacked where they had got to when night came -on them, and during the night were seized with panic fear, that is a -fear arising without any solid cause. This panic came upon them late in -the night, and was at first confined to a few, who thought they heard -the noise of horses galloping up and that the enemy was approaching, -but soon it ran through the host. They therefore seized their arms, and -getting separated in the darkness mutually slew one another, neither -recognizing their native dialect, nor discerning one another’s forms -or weapons, but both sides in their panic thinking their opponents -Greeks both in language and weapons, so that this panic sent by the -god produced terrific mutual slaughter. And those Phocians, who were -left in the fields guarding the flocks and herds, were the first to -notice and report to the Greeks what had happened to the barbarians in -the night: and this nerved them to attack the Celts more vigorously -than ever, and they placed a stronger guard over their cattle, and -would not let the Galati get any articles of food from them without a -fierce fight for it, so that throughout the barbarian host there was a -deficiency of corn and all other provisions. And the number of those -that perished in Phocis was nearly 6,000 slain in battle, and more than -10,000 in the savage wintry night and in the panic, and as many more -from starvation. - -Some Athenians, who had gone to Delphi to reconnoitre, brought back the -news of what had happened to the barbarians, and of the panic that the -god had sent. And when they heard this good news they marched through -Bœotia, and the Bœotians with them, and both in concert followed the -barbarians, and lay in ambush for them, and cut off the stragglers. -And Acichorius’ division had joined those who fled with Brennus -only the previous night: for the Ætolians made their progress slow, -hurling javelins at them and any other missile freely, so that only -a small part of the barbarians got safe to the camp at Heraclea. And -Brennus, though his wounds were not mortal, yet either from fear of his -comrades, or from shame, as having been the instigator of all these -woes that had happened to them in Greece, committed suicide by drinking -neat wine freely.[114] And subsequently the barbarians got to the river -Sperchius with no little difficulty, as the Ætolians attacked them -fiercely all the way, and at that river the Thessalians and Malienses -set on them with such vigour that none of them got home again. - -This expedition of the Celts to Greece and their utter ruin happened -when Anaxicrates was Archon at Athens, in the second year of the 125th -Olympiad, when Ladas of Ægæ was victor in the course. And the following -year, when Democles was Archon at Athens, all the Celts[115] crossed -back again to Asia Minor. I have delivered a true account. - -[114] Which after his wounds would be fatal. - -[115] As _Siebelis_ well points out, this cannot refer to Brennus’ -army, which we have just been told was all cut to pieces, but to the -swarm of Celts in Macedonia and Thrace, who returned to Asia Minor, -cowed by this catastrophe. - - - - -CHAPTER XXIV. - - -In the vestibule of the temple at Delphi are written up several wise -sayings for the conduct of life by those whom the Greeks call _The -Seven Wise Men_. These were Thales of Miletus and Bias of Priene (both -from Ionia), and (of the Æolians in Lesbos) Pittacus of Mitylene, -and (of the Dorians in Asia Minor) Cleobulus of Lindus, and Solon of -Athens, and Chilo of Sparta, and the seventh Plato (the son of Aristo) -makes[116] Myson of Chenæ, a village on Mount Œta, instead of Periander -the son of Cypselus. These Seven Wise Men came to Delphi, and offered -to Apollo those famous sayings, _Know thyself_ and _Not too much of -anything_. And they inscribed those sayings in the vestibule of the -temple. - -You may also see a brazen statue of Homer on a pillar, and read the -oracle which they say was given to him, which runs as follows: - - “Fortunate and unfortunate, for you are born to both destinies, you - inquire after your fatherland. But you have no fatherland, only a - motherland. Your mother’s country is the island Ios, which shall - receive your remains. But be on your guard against the riddle of young - boys.”[117] - -The inhabitants of Ios still shew the tomb of Homer, and in another -part of the island the tomb of Clymene, who they say was Homer’s -mother. But the people of Cyprus, for they too claim Homer as their -own, and say that Themisto (one of the women of their country) was -his mother, cite the following prophetical verses of Euclus touching -Homer’s birth; - - “In sea-girt Cyprus shall a great poet one day be born, whom divine - Themisto shall give birth to in the country, a poet whose fame shall - spread far from wealthy Salamis. And he leaving Cyprus and sailing - over the sea shall first sing the woes of spacious Hellas, and shall - all his days be immortal and ever fresh.” - -These oracles I have heard and read, but I have nothing private to -write either about the country or age of Homer. - -And in the temple is an altar of Poseidon, for the most ancient oracle -belonged to Poseidon, and there are also statues of two Fates, for -in the place of the third Fate is Zeus the Arbiter of the Fates, and -Apollo the Arbiter of the Fates. You may also see here the altar at -which the priest of Apollo slew Neoptolemus the son of Achilles, as I -have stated elsewhere. And not far from this altar is the iron Chair -of Pindar, on which they say he used to sit and sing Hymns to Apollo, -whenever he came to Delphi. In the interior of the temple, to which -only a few have access, is another statue of Apollo all gold. - -As one leaves the temple and turns to the left, there are precincts -in which is the grave of Neoptolemus the son of Achilles, to whom the -people of Delphi offer funeral rites annually. And not far from this -tomb is a small stone on which they pour oil daily, and on which at -every festival they lay raw wool: and they have a tradition about this -stone, that it was the one which was given to Cronos instead of a son, -and that he afterwards voided it. - -And if, after looking at this stone, you return to the temple, you will -come to the fountain Cassotis, which is walled in, and there is an -ascent to it through the wall. The water of this fountain goes they say -underground, and inspires the women in the sanctuary of the god with -prophetical powers: they say the fountain got its name from one of the -Nymphs of Parnassus. - -[116] In the _Protagoras_, 343 A. - -[117] The tradition the oracle refers to is that Homer died of grief, -because he could not solve the riddle which some fisher boys propounded -to him. The oracle is also alluded to in Book viii, ch. 24. - - - - -CHAPTER XXV. - - -Above the fountain is a building which contains some paintings of -Polygnotus, it is the votive offering of the people of Cnidos, and -is called _The Lounge_ by the people of Delphi, because they used to -assemble there in old times and discuss both serious and trifling -subjects. That there were many such places throughout Greece Homer has -shown in Melantho’s reviling of Odysseus: - -“For you will not go to sleep at a smithy or at some lounge, but you -will keep talking here.”[118] - -On the right as you enter the building is a painting of the capture of -Ilium and the return of the Greeks. And they are making preparations -for Menelaus’ hoisting sail, and his ship is painted with boys and -sailors all mixed up together on board: and in the middle of the -ship is Phrontis the pilot with two punting poles. Homer[119] has -represented Nestor among other things telling Telemachus about -Phrontis, how he was the son of Onetor, and pilot of Menelaus, and most -able in his art, and how he died as he sailed past Sunium in Attica. -And Menelaus, who was up to this time sailing with Nestor, was now left -behind, that he might discharge all due funeral rites for Phrontis. -Beneath Phrontis in the painting of Polygnotus is Ithæmenes carrying -some garment, and Echœax descending the gangway-ladder with a brazen -water-pot. And Polites and Strophius and Alphius are represented -taking down the tent of Menelaus, which is not far from the ship. And -Amphialus is taking down another tent, a boy is sitting at his feet, -but there is no inscription on him, and Phrontis is the only person -with a beard. His was the only name in the group that Polygnotus got -out of the Odyssey: the others I imagine he invented. There too stands -Briseis, and Diomede near her, and Iphis in front of them both, they -all appear to be gazing at Helen’s beauty. And Helen is seated, and -near her is Eurybates, who has no beard, and was I suppose the herald -of Odysseus. And Helen’s handmaids are by, Panthalis standing at her -side, and Electra fastening her sandals: these names are different -however from those Homer gives in the Iliad, when he describes Helen -and her maids going on to the walls.[120] And above Helen sits a -man clothed in purple, looking very dejected: before reading the -inscription one would conjecture that it is Helenus the son of Priam. -And near Helenus is Meges, who is wounded in the shoulder, as he is -described by Lescheos of Pyrrha, the son of Æschylinus, in his _Capture -of Ilium_, he was wounded he says by Admetus the son of Augeas in the -night-attack of the Trojans. And next to Meges is Lycomedes the son of -Creon, who is wounded on the wrist, as Lescheos says he was by Agenor. -It is manifest that Polygnotus must have read Lescheos’ poem, or he -would not have painted their wounds so accurately. He has also depicted -Lycomedes with a third wound in the ankle, and a fourth on the head. -Euryalus also the son of Mecisteus is represented as wounded in the -head and wrist. All these are above Helen in the painting: and next -Helen is Æthra the mother of Theseus with her head shaven, and Theseus’ -son Demophon apparently wondering whether he could save her. And the -Argives say that Melanippus was the son of Theseus by the daughter -of Sinis, and that he won the prize in the race, when the Epigoni -restored the Nemean games which were originally introduced by Adrastus. -Lescheos has stated that Æthra escaped when Ilium was taken, and got -to the Greek camp, and was recognized by the sons of Theseus, and -Demophon asked her of Agamemnon. And he said he would willingly gratify -Demophon, but could not do so before he obtained the consent of Helen, -so a messenger was sent to Helen and she gave her consent. I think -therefore the picture represents Eurybates coming to Helen on this -errand, and delivering the message of Agamemnon. And the Trojan women -in the painting look in sad dejection as if they were captives already. -There is Andromache, with a babyboy at her breast. Lescheos says that -this babyboy was hurled from a tower, not in consequence of any decree -of the Greeks, but simply from the private hatred of Neoptolemus. There -too is Medesicaste, one of the illegitimate daughters of Priam, of whom -Homer says that she dwelt in the town of Pedæum, and married Imbrius -the son of Mentor.[121] Andromache and Medesicaste are represented -veiled: but Polyxena has her hair plaited after the manner of maidens. -The Poets represent her to have been slain at the tomb of Achilles, -and I have seen paintings both at Athens and Pergamus beyond the river -Caicus of her death. Polygnotus has also introduced Nestor into the -same painting, with a hat on his head and a spear in his hand: and -a horse near seems to be rolling in the dust. Near the horse is the -sea-shore, and you can see the pebbles, but the rest of the scene does -not resemble a sea view. - -[118] Odyssey, xviii. 328, 329. See Dr. Hayman’s admirable note on this -passage. - -[119] Odyssey, iii. 276 _sq._ - -[120] Iliad, iii. 144. Their names there are _Æthra_ and _Clymene_. - -[121] Iliad, xiii. 171-173. - - - - -CHAPTER XXVI. - - -Above the women between Æthra and Nestor are the captives, Clymene, -and Creusa, and Aristomache, and Xenodice. Clymene is enumerated -among the captives by Stesichorus in his _Fall of Ilium_: Aristomache -likewise is represented in the poem called _The Return from Ilium_ -as the daughter of Priam, and wife of Critolaus the son of Hicetaon: -but I do not remember either poet or prose-writer making mention of -Xenodice: and as to Creusa, they say that the Mother of the Gods and -Aphrodite rescued her from slavery to the Greeks, and that she was the -wife of Æneas, though Lescheos and the author of the Cyprian Poems -represent Eurydice as the wife of Æneas. Above these are painted -Deinome Metioche Pisis and Cleodice reclining on a couch: Deinome is -the only one of these mentioned in the poem called _The Little Iliad_, -so I think Polygnotus must have invented the other names. Here too is -Epeus naked knocking down the walls of Troy, and above the walls is -the head only of the Wooden Horse. Here too is Polypœtes, the son of -Pirithous, with his head bound by a fillet, and near him Acamas, the -son of Theseus, with a helmet on his head, and a crest on the helmet. -Here too is Odysseus with a coat of mail on. And Ajax the son of Oileus -is standing near the altar with a shield in his hand, taking his oath -in connection with the violation of Cassandra: Cassandra is seated on -the ground and holding fast the wooden statue of Athene, for she tore -it from its base, when Ajax dragged her away from the altar. And the -sons of Atreus are painted with their helmets on: and on Menelaus’ -shield is a representation of the dragon that appeared to him as an -omen during the sacrifice at Aulis. They are administering the oath -to Ajax. And near the painting of the horse by Nestor’s side[122] is -Neoptolemus killing Elasus, whoever he was;[123] his dying agony is -well depicted: and Astynous, who is mentioned by Lescheos, has fallen -on to his knee, and Neoptolemus is in the act of smiting him with the -sword. And Polygnotus has represented Neoptolemus alone of all the -Greeks continuing to butcher the Trojans, that the painting should -correspond with the scenes depicted on the tomb of Neoptolemus. Homer -indeed calls Achilles’ son everywhere by the name of Neoptolemus, but -the Cyprian Poems say he was called Pyrrhus by Lycomedes, and that the -name Neoptolemus was given him by Phœnix, because he[124] was very -young when he first went to the wars. Here too is the painting of an -altar, and a little boy clinging to it in dire fear: a brazen coat -of mail lies on the altar, such as was worn in old times, for in our -days we seldom see such. It consisted of two pieces called _Gyala_, -one a protection for the breast and belly, the other for the back, -both joined together by clasps. And such coats of mail would afford -sufficient protection without a shield: and so Homer represented -Phorcys the Phrygian without a shield, because he was armed with this -kind of coat of mail.[125] In Polygnotus’ painting I recognize a coat -of mail of this kind: and in the temple of Ephesian Artemis Calliphon -of Samos has painted some women fitting this kind of coat of mail on -Patroclus. And Polygnotus has represented Laodice standing on the -other side of the altar. I do not find her name mentioned by any poet -among the captive Trojan women: and it seems probable enough that the -Greeks let her go. For Homer has represented in the Iliad that Menelaus -and Odysseus were entertained by Antenor, and that Laodice was the -wife of Antenor’s son Helicaon.[126] And Lescheos states that Helicaon -was wounded in the night-engagement, and recognized by Odysseus, -and rescued out of the battle alive. It follows therefore, from the -affection of Menelaus and Odysseus for the family of Antenor, that -Agamemnon and Menelaus would have offered no violence to Helicaon’s -wife. What Euphorion of Chalcis therefore has written about Laodice is -very improbable. And next Laodice is a stone prop, and a bronze laver -on it. And Medusa sits on the ground holding this prop with both her -hands. Whoever has read the Ode of Himeræus will include her among the -daughters of Priam. And near Medusa is an old woman closely shaven, (or -possibly a eunuch), with a naked child in his or her arms: the child’s -hand is before its eyes for fear. - -[122] See ch. 26 nearly at the end. - -[123] An Elasus is mentioned in Iliad, xvi. 696. - -[124] _He_ (_i.e._ Neoptolemus). _Siebelis_ very ingeniously suggests -ὁ Ἀχιλλέως. I accept that suggestion as necessary to the -sense. - -[125] See Iliad, xvii. 314. Pausanias goes a little beyond Homer -methinks. - -[126] See Iliad, iii. 205-207. Also 122-124. - - - - -CHAPTER XXVII. - - -Of the dead in the painting are Pelis naked,[127] lying on his back, -and underneath him Eioneus and Admetus both in their coats of mail. -According to Lescheos Eioneus was slain by Neoptolemus, and Admetus -by Philoctetes. And above these are others, near the laver Leocritus, -the son of Polydamas, who was killed by Odysseus, and near Eioneus -and Admetus Corœbus the son of Mygdon. This Mygdon has a famous tomb -on the borders of the Stectorenian Phrygians, and poets have given -those Phrygians the name of Mygdones after him. Corœbus came to wed -Cassandra, and was killed by Neoptolemus according to the prevalent -tradition, but by Diomede according to Lescheos. And above Corœbus are -Priam and Axion and Agenor. Lescheos says that Priam was not slain -at the altar of Household Zeus, but was torn away from the altar and -killed by Neoptolemus with no great difficulty at the doors of the -palace. As to Hecuba, Stesichorus in his _Fall of Ilium_ has stated -that she was taken to Lycia by Apollo. And Lescheos says that Axion -was the son of Priam, and killed by Eurypylus the son of Euæmon. The -same poet states that Agenor was killed by Neoptolemus. And Echeclus, -Agenor’s son, seems to have been slain by Achilles. And Sinon, the -companion of Odysseus, and Anchialus are carrying out the corpse of -Laomedon for burial. There is another dead person in the painting, -Eresus by name; no poet, so far as my knowledge goes, has sung either -of Eresus or Laomedon. There is a painting also of the house of -Antenor, and a leopard’s skin hung up over the porch, as a sign to the -Greeks not to meddle with the family of Antenor. And Theano, _Antenor’s -wife_, is painted with her sons, Glaucus seated on his armour, and -Eurymachus seated on a stone. Near him stands Antenor with his daughter -Crino, who is carrying her baby boy. All these are depicted with -sorrowful countenances. The servants are placing a chest and other -articles on the back of an ass, on which a little boy also sits. And -under this painting is the following Elegiac couplet by Simonides. - - “Polygnotus of Thasos, the son of Aglaophon, painted these incidents - in the capture of Ilium.” - -[127] _Naked_ here, and in connection with Epeus in ch. 26, probably -only means without armour on. Cf. “Nudus ara, sere nudus.” Virg. Georg. -i. 299. - - - - -CHAPTER XXVIII. - - -The other part of the painting, that on the left, represents Odysseus -descending to Hades, to consult the soul of Tiresias about his return -home. In the painting is a river, which is obviously Acheron, and -there are some reeds growing in it, and some fishes so indistinct that -they look like the ghosts of fishes. And there is a boat on the river, -and a ferryman with his oars. Polygnotus has followed (I think) here -the description, in the poem called the Minyad, about Theseus and -Pirithous. - -“Unwillingly did old Charon admit these living persons into his boat -meant for the use of the dead.” - -Polygnotus has accordingly represented Charon as old. The persons -on board are not very easy to trace. But there is Tellis, looking -like a youth, and Cleobœa still a virgin, with a cist on her knees -such as they use in the worship of Demeter. Of Tellis I know nothing -more than that Archilochus was his greatgrandson. And Cleobœa they -say first introduced the mysteries of Demeter from Paros to Thasos. -And on the bank of the Acheron near Charon’s boat a son, who had not -treated his father well, is being strangled by his father. For the -ancients reverenced fathers exceedingly,[128] as one may infer among -other things from the conduct of those called _Pious_ at Catana, who, -when Catana was consumed by fire from Mount Ætna, took no account of -silver or gold, but the one took up his mother, the other his father, -and fled for their lives. And as they advanced with great difficulty -for the flame gathered on them, (but they would not for all that set -their parents down), the flames they say divided so as to let them -pass without hurt. These young men are still honoured at Catana. And -in Polygnotus’ painting near the man who ill-treated his father, and -has consequently a bad time of it in Hades, is a sacrilegious wretch -suffering punishment. The woman[129] who is punishing him seems well -acquainted with poison, and other things that can do man harm. Men were -also in those days remarkable for piety to the gods, as the Athenians -shewed when they captured the temple of Olympian Zeus at Syracuse, for -they removed none of the votive offerings, and left the former priest -still in charge. Datis the Mede also showed the same piety both in -word and in deed, in word to the Delians, and in deed when, finding a -statue of Apollo on a Phœnician ship, he gave it back to the people of -Tanagra to take to Delium. In those days all men honoured the deity, -and so Polygnotus introduced into his painting the sacrilegious wretch -suffering punishment. Above those I have described is Eurynomus, who -according to the Antiquarians at Delphi is a demon in Hades, and eats -the flesh of the dead clean to the bones. No such person however is -mentioned in the Odyssey, or in the Minyad, or in _The Return from -Ilium_, though these poems contain accounts of Hades and its horrors. -I shall therefore describe Eurynomus’ appearance in this painting. -His colour is a blueish-black, like that of the flies that infest -meat,[130] and he shows his fangs, and sits on a vulture’s skin. And -next him are Auge and Iphimedea from Arcadia. Auge came to Teuthras in -Mysia, and, of all the women who consorted with Hercules, bare a son -most like him. And Iphimedea is treated with very great honour by the -Carians who dwell at Mylasa. - -[128] See for example Hesiod, _Works and Days_, 331, 332, with context. - -[129] _Boettiger_ takes this woman to be _Punishment_ personified. - -[130] Our “bluebottles.” - - - - -CHAPTER XXIX. - - -Above those I have already mentioned are Perimedes and Eurylochus,[131] -the comrades of Odysseus, with the victims which are black rams. And -next them is a man seated, whom the inscription states to be Ocnus. -He is representing rope-making, and a she-ass near him eats the rope -as fast as he makes it. This Ocnus they say was an industrious man, -who had an extravagant wife: and whatever he got together by industry -was very soon spent by her. This picture therefore of Polygnotus is -supposed to be a skit on Ocnus’ wife. And I know that the Ionians, -when they see anyone labouring hard to no profit, say that he is -weaving Ocnus’ rope.[132] However those who divine by the flight of -birds give the name of Ocnus to a very rare kind of heron, both large -and handsome. Tityus too is in the picture, no longer being tortured, -but worn out by his continuous punishment to a mere shadow. And if -you look at the next part of the picture, you will see Ariadne very -near the man who is ropemaking: she is sitting on a rock, and looking -at her sister Phædra, who is suspended to a rock by a rope which she -holds in both hands. She is so represented to make her end appear more -decorous. And Dionysus took Ariadne from Theseus either by some chance, -or purposely preparing an ambush for him, sailing against him with a -larger armament. This was the same Dionysus, I take it, who was the -first to invade India, and the first to throw a bridge over the river -Euphrates; the place where he built this bridge was called Zeugma, and -a rope is preserved to this day, wreathed with tendrils of the vine and -ivy, which was used in the construction of the bridge. Both Greeks and -Egyptians have many legends about Dionysus. And below Phædra Chloris is -reclining on the knees of Thyia: no one will err who states that there -was a great friendship between these two women in their lifetime: and -both came from the same neighbourhood, Orchomenus in Bœotia.[133] There -are other traditions about them, as that Poseidon had an intrigue with -Thyia, and that Chloris was married to Poseidon’s son Neleus. And next -Thyia is Procris the daughter of Erechtheus, and next her, with her -back towards her, is Clymene, who is represented in _The Return from -Ilium_ to have been the daughter of Minyas, and the wife of Cephalus -the son of Deion, and mother by him of Iphiclus. All the poets agree -that Procris was Cephalus’ wife before Clymene was, and that she was -murdered by her husband. And beyond Clymene in the interior of the -painting is the Theban Megara, who was Hercules’ wife, but eventually -repudiated by him, because he lost all his children by her, and so did -not think his marriage with her a lucky one. Above the head of those -women I have mentioned is the daughter of Salmoneus sitting on a stone, -and beside her Eriphyle is standing, lifting her fingers through her -dress to her neck. You may conjecture that she is holding the famous -necklace in the hand which is concealed by the folds of her dress. And -above Eriphyle is Elpenor, and Odysseus kneeling, holding his sword -over a ditch: and Tiresias the prophet is approaching the ditch, and -near Tiresias is Anticlea, the mother of Odysseus, sitting on a stone. -And Elpenor is wearing the coarse plaited coat usual among sea-faring -men. And below Odysseus Theseus and Pirithous are seated on the -enchanted rock, Theseus has both his own sword and that of Pirithous, -and Pirithous is looking at his like one indignant that swords are -useless for their present venture. Panyasis has represented Theseus and -Pirithous as not fastened to their seat, but that the rock grew to them -instead of fetters. The friendship between Theseus and Pirithous has -been alluded to by Homer both in the Iliad and Odyssey. In the latter -Odysseus says to the Phæacians, - - “I then perhaps had seen the heroes of former times, whom I fain would - have seen, as Theseus and Pirithous, the famous sons of the gods.”[134] - -And in the Iliad, in his chiding of Agamemnon and Achilles, Nestor uses -the following words:[135] - -“I never before saw such heroes nor shall I e’er again, as Pirithous, -and Dryas shepherd of his people, and Cæneus and Exadius and divine -Polyphemus, and Theseus son of Ægeus like to the Immortals.” - -[131] Odyssey, xi. 23 _sq._ - -[132] Propertius has an allusion to this, v. iii. 21, 22. - -[133] It will be seen that I adopt the suggestion of _Siebelis_. The -reading is doubtful. - -[134] Odyssey, xi. 630, 631. The last line is in brackets in modern -editions. - -[135] Iliad, i. 262-265. The last line here is in brackets in modern -editions. - - - - -CHAPTER XXX. - - -Polygnotus has painted next the daughters of Pandareus, as to whom -Homer says, in a speech of Penelope, that their parents died through -the wrath of the gods when they were still maidens, and that as they -were orphans they were brought up by Aphrodite, and received gifts -from other goddesses, as from Hera prudence and beauty, from Artemis -tallness of stature, from Athene an education fit for women. But when -Aphrodite went up to heaven to obtain a good match for the girls from -Zeus, they were carried off in her absence by the Harpies and given by -them to the Furies. Such at least is Homer’s account about them.[136] -And Polygnotus has painted them crowned with flowers, and playing with -dice. Their names were Camiro and Clytie. Pandareus was you must know a -Milesian from Cretan Miletus, and an associate of Tantalus both in his -theft and perjury. And next the daughters of Pandareus is Antilochus -with one of his feet on a stone, and his head on both his hands. And -next him is Agamemnon, leaning on his sceptre under his left arm, and -with a staff in his hands. And Protesilaus and Achilles are seated, and -looking at one another. And above Achilles is Patroclus standing. None -of these have beards except Agamemnon. And above them is painted the -stripling Phocus, and Iaseus with a beard, who is trying to take a ring -from Phocus’ left hand. The circumstances are as follows. When Phocus, -the son of Æacus, crossed over from Ægina to the country now called -Phocis, and obtained the sovereignty over the men in that part of the -mainland, and meant to dwell there, Iaseus was most friendly with him, -and offered him various presents, as was very natural, and among others -a stone signet-ring set in gold: and when Phocus not long after sailed -back to Ægina, Peleus contrived his death: and so in the painting, as -a memorial of their friendship, Iaseus is represented as wishing to -look at the signet-ring, and Phocus letting him take it. Above them -is Mæra sitting on a stone: in _The Return from Ilium_ she is said to -have died a virgin, and to have been the daughter of Prœtus, the son -of Thersander and grandson of Sisyphus. And next Mæra is Actæon, (the -son of Aristæus), and his mother, both seated on a deerskin and holding -a fawn in their hands. And a hound for hunting is near: these are -emblems of the life and death of Actæon. And in the lower part of the -painting next to Patroclus is Orpheus sitting on a hill, with a harp -in his left hand, and with his right hand he is touching the branches -of a willow-tree, and he leans against the tree: the scene looks like -the grove of Proserpine, where Homer tells us poplars and willows -grew.[137] And Orpheus’ dress is Greek, no part of his attire is -Thracian, not even his hat. And Promedon is leaning against the other -side of the willow-tree. Some think Polygnotus introduced Promedon’s -name into legend. Others say he was a Greek who was passionately fond -of music, and especially of that of Orpheus. In the same part of the -painting is Schedius, who led the Phocians to Troy, with a dagger in -his hand, and a garland of grass on his head. And next him sits Pelias, -with beard and head all hoary, gazing at Orpheus. And Thamyris sitting -near Pelias is blind and dejected in mien, with thick hair and beard, -his lyre is broken and the strings torn asunder. Above him is Marsyas, -seated on a stone, and near him Olympus, a handsome boy, learning to -play on the pipe. The Phrygians at Celænæ represent that the river -flowing through their town was formerly this piper Marsyas, and that -the piping in honour of Cybele was his invention: they say also that -they repulsed the army of the Galati through his aid, as he assisted -them both with the water of the river and his melody. - -[136] Odyssey, xx. 63 _sq._ - -[137] Odyssey, x. 509, 510. - - - - -CHAPTER XXXI. - - -If you look again at the upper part of the painting, you will see next -Actæon Salaminian Ajax Palamedes and Thersites playing with dice, which -were the invention of Palamedes. And the other Ajax is looking at them -playing: he looks like a shipwrecked man, and his body is wet with the -foam of the sea. Polygnotus seems to have purposely collected together -the enemies of Odysseus. And Ajax the son of Oileus hated Odysseus, -because he urged the Greeks to stone him for his rape of Cassandra. And -I have read in the Cyprian Poems that Palamedes going a fishing was -drowned by Diomede and Odysseus. And a little above Ajax the son of -Oileus is Meleager painted, looking at Ajax. All these except Palamedes -have beards. As to the death of Meleager, Homer informs us that a Fury -heard Althæa cursing him, and that this was the cause of his death. But -the poems called the Great Eœæ and the Minyad agree in stating that -Apollo assisted the Curetes against the Ætolians, and killed Meleager. -As to the famous tradition about the firebrand; how it was given to -Althæa by the Fates, and how Meleager was fated not to die till it was -consumed by fire, and how Althæa set it on fire in a rage, all this was -first described by Phrynichus, the son of Polyphradmon, in his play -called Pleuroniæ: - -“He escaped not dread fate, but was consumed by the swift flame, -as soon as the ill-contrived firebrand was set on fire by his stern -mother.” - -Phrynichus does not however seem to introduce the legend as his own -invention, but only to allude to it as one well-known throughout Greece. - -In the lower part of the painting next Thracian Thamyris sits Hector, -like a man oppressed with sorrow, with both his hands on his left knee. -And next him is Memnon seated on a stone, and close to Memnon Sarpedon, -who is leaning his head on both his hands, and one of Memnon’s hands -is on Sarpedon’s shoulder. All of these have beards, and some birds -are painted on Memnon’s cloak. These birds are called Memnonides, and -every year the people near the Hellespont say they come on certain -days to Memnon’s tomb, and sweep all the parts round the tomb that are -bare of trees or grass, and sprinkle them with their wings which they -wet in the river Æsepus. And near Memnon is a naked Ethiopian boy, for -Memnon was king of the Ethiopians. However he did not come to Ilium -from Ethiopia, but from Susa in Persia and the river Choaspes, after -vanquishing all the tribes in that neighbourhood. The Phrygians still -shew the road by which he marched his army, the shortest route over the -mountains.[138] - -Above Sarpedon and Memnon is Paris, as yet a beardless youth. He is -clapping his hands like a rustic, apparently to attract the notice of -Penthesilea, who looks at him, but by the toss of her head seems to -despise him, and jeer at him as a boy. She is represented as a maiden -with a Scythian bow, and a leopard’s skin round her shoulders. Above -her are two women carrying water in broken pitchers, one still in her -prime, the other rather advanced in life. There is no inscription on -either of them, except a notification that they are both among the -uninitiated. Above this pair are Callisto the daughter of Lycaon, and -Nomia, and Pero the daughter of Neleus, from every suitor of whom her -father asked the kine of Iphiclus.[139] Callisto has a bear-skin for -her coverlet, and her feet are on the knees of Nomia. I have before -stated that the Arcadians consider Nomia one of their local Nymphs. The -poets say the Nymphs are long-lived but not immortal. Next to Callisto -and the other women with her is a hill, up which Sisyphus the son of -Æolus is laboriously rolling a stone. There is also a winejar in the -painting, and an old man, and a boy, and two women, a young woman -under a rock, and an old woman near the old man. Some men are bringing -water, and the old woman’s water-pot appears to be broken, and she is -pouring all the water in the pitcher into the winejar. One is inclined -to conjecture that they are people making a mock of the Eleusinian -mysteries. But the older Greeks considered the Eleusinian mysteries -as much above all other religious services, as the gods are superior -to heroes. And under the winejar is Tantalus, undergoing all those -punishments mentioned by Homer,[140] and also terrified lest a stone -overhanging his head should fall on him. It is plain that Polygnotus -followed the account of Archilochus: but I do not know whether -Archilochus invented the addition to the legend about the stone, or -merely related what he had heard from others. - -Such is a full account of the various details in this fine painting of -the Thasian painter. - -[138] So _Corayus_. The meaning and reading is very obscure. - -[139] See Homer’s Odyssey, xi. 287 _sq._ Neleus refused the matchless -Pero’s hand to any suitor who would not bring as a wedding-present -these kine of Iphiclus. - -[140] Odyssey, xi. 582-592. - - - - -CHAPTER XXXII. - - -Near the temple precincts is a handsome theatre. And as you ascend from -the precincts you see a statue of Dionysus, the offering of the men -of Cnidos. In the highest part of the city is a stadium made of the -stone of Mount Parnassus, till the Athenian Herodes embellished it with -Pentelican marble. I have now enumerated the most remarkable things -still to be seen at Delphi. - -About 60 stades from Delphi on the road to Mount Parnassus is a brazen -statue, and from thence it is an easy ascent for an active man, or for -mules and horses to the Corycian cavern. It got its name, as I pointed -out a little back,[141] from the Nymph Corycia, and of all the caverns -I have seen is best worth a visit. The various caverns on sea-coasts -are so numerous that one could not easily enumerate them: but the most -remarkable whether in Greece or in foreign lands are the following. -The Phrygians near the river Pencala, who originally came from Arcadia -and the Azanes, show a round and lofty cavern called Steunos, which -is sacred to the Mother of the Gods, and contains her statue. The -Phrygians also, who dwell at Themisonium above Laodicea, say that when -the army of the Galati harried Ionia and the neighbouring districts, -Hercules and Apollo and Hermes came to their aid: and showed their -chief men a cavern in a dream, and bade them hide there their women -and children. And so in front of this cavern they have statuettes of -Hercules and Hermes and Apollo, whom they call _The Cavern-Gods_. -This cavern is about 30 stades from Themisonium, and has springs of -water in it, there is no direct road to it, nor does the light of the -sun penetrate into it, and the roof in most of the cavern is very -near the ground. The Magnesians also at a place called Hylæ near the -river Lethæus have a cavern sacred to Apollo, not very wonderful for -size, but containing a very ancient statue of Apollo, which supplies -strength for any action. Men made holy by the god leap down rocks and -precipices unhurt, and tear up huge trees by the roots, and carry them -with ease through mountain passes. But the Corycian cavern excels -both of these, and through most of it you can walk without needing -torches: and the roof is a good height from the ground, and water -bubbles up from springs, but still more oozes from the roof, so that -there are droppings from the roof all over the floor of the cavern. -And those that dwell on Mount Parnassus consider it sacred to Pan and -the Corycian Nymphs. It is a feat even for an active man to scale the -heights of Parnassus from it, for they are higher than the clouds, and -on them the Thyiades carry on their mad revels in honour of Dionysus -and Apollo. - -Tithorea is about 80 stades from Delphi _viâ_ Mount Parnassus, but the -carriage road by a way less mountainous is many stades longer. Bacis in -his oracles and Herodotus in his account of the invasion of Greece by -the Medes differ as to the name of the town. For Bacis calls the town -Tithorea, but Herodotus calls it Neon, and gives the name Tithorea -to the summit of Parnassus, where he describes the people of the town -fleeing on the approach of the Medes. It seems probable therefore -that Tithorea was originally the name for the entire district, but as -time went on the people, flocking into the town from the villages, -called it Tithorea and no longer Neon. And the people of the place -say it got its name from the Nymph Tithorea, one of those Nymphs -who according to the legendary lore of poets were born of trees and -especially oak-trees.[142] A generation before me the deity changed the -fortunes of Tithorea for the worse. There is the outline of a theatre, -and the precincts of an ancient market-place, still remaining. But -the most remarkable things in the town are the grove and shrine and -statue of Athene, and the tomb of Antiope and Phocus. In my account -of the Thebans I have shewn how Antiope went mad through the anger -of Dionysus, and why she drew on her the anger of the god, and how -she married Phocus the son of Ornytion, of whom she was passionately -fond, and how they were buried together. I also gave the oracle of -Bacis both about this tomb and that of Zethus and Amphion at Thebes. -I have mentioned all the circumstances worth mention about the town. -A river called Cachales flows by the town, and furnishes water to its -inhabitants, who descend to its banks to draw water. - -At 70 stades distance from Tithorea is a temple of Æsculapius, who -is called Archegetes, and is greatly honoured both by the Tithoreans -and other Phocians. Within the sacred precincts are dwellings for the -suppliants and slaves of the god, the temple stands in the midst, and -a statue of the god in stone, two feet high with a beard, on the right -of which is a bed. They sacrifice all kinds of animals to the god but -goats. - -About 40 stades from the temple of Æsculapius are the precincts and -shrine of Isis, and of all the Greek shrines to the Egyptian goddess -this is the holiest: for neither do the people of Tithorea live -near it, nor may any approach the shrine whom Isis herself has not -previously honoured by inviting them in dreams. The gods of the lower -world have the same practice in the towns near the Mæander, they send -visions in dreams to whoever they allow to approach their shrines. -And twice every year, in Spring and Autumn, the people of Tithorea -celebrate the Festival of Isis. The third day before each Festival -those who have right of access purify the shrine in some secret manner: -and remove to a place about 2 stades from the shrine whatever remains -they find of the victims offered in sacrifice at the previous Festival, -and bury them there. On the following day the traders make tents of -reed or any other material at hand. On the next day they celebrate the -Festival, and sell slaves, and cattle of every kind, and apparel, and -silver and gold. And at noon they commence the sacrifice. The wealthier -sacrifice oxen and deer, the poorer sacrifice geese and guineafowls, -but they do not sacrifice swine or sheep or goats. Those whose duty it -is to burn the victims in the shrine, first roll them up in bandages -of linen or flax, after the process in use in Egypt. There is a solemn -procession with all the victims, and some convey them into the shrine, -while others burn the tents before it and depart with speed. And on one -occasion they say a profane fellow, who had no right to approach the -shrine, entered it with audacious curiosity at the time the sacrificial -fire was lit, and the place seemed to him full of phantoms, and he -returned to Tithorea, related what he had seen, and gave up the ghost. -I heard a similar account from a Phœnician, of what happened on one -occasion when the Egyptians were celebrating the Festival of Isis, at -the time when they say she bewails Osiris: which is the season when the -Nile begins to rise, and the Egyptians have a tradition that it is the -tears of Isis that make the river rise and irrigate the fields. He told -me that the Roman Governor of Egypt bribed a man to enter the shrine at -Coptos during the Festival, and he came back, related what he had seen, -and also died directly after. So Homer’s word seems true, that the gods -are not seen by mortals with impunity.[143] - -The olives at Tithorea are not so plentiful as in Attica and Sicyonia. -They are superior however in colour and flavour to those from Spain and -Istria: all kinds of ointment are produced from them, and they send -these olives to the Roman Emperor. - -[141] See chapter 6. - -[142] And consequently called _Dryads_. - -[143] Iliad, xx. 131. Compare Exodus, xxxiii. 20. - - - - -CHAPTER XXXIII. - - -Another road from Tithorea leads to Ledon, which was formerly reckoned -a town, but was in my day deserted by its inhabitants through its -weakness, and about 80 of them live near the Cephisus, and give the -name Ledon to their settlement there, and are included in the Phocian -General Council, as the people of Panopeus also are. This settlement -by the Cephisus is 40 stades from the ruins of Ledon, which got its -name they say from an Autochthon of that name. Several towns have been -irretrievably ruined by the wrong-doing of their inhabitants, as Troy -was utterly destroyed by the outrage of Paris against Menelaus, and -the Milesians by the headlong desires and passion of Hestiæus, one -time to govern the town of the Edoni, another time to be a Councillor -of Darius, another time to return to Ionia. So too the impiety of -Philomelus caused Ledon to be wiped off the face of the globe.[144] - -Lilæa is a winter day’s journey from Delphi: you descend by Parnassus: -the distance is I conjecture about 180 stades. The people of Lilæa, -when their town was restored, had a second reverse at the hand of -Macedonia, for they were besieged by Philip the son of Demetrius and -capitulated upon conditions of war, and a garrison was put into their -town, till a townsman, whose name was Patron, incited the younger -citizens to rise against the garrison, and overcame the Macedonians -and compelled them to evacuate the town on conditions of war. And the -people of Lilæa for this good service put up his statue at Delphi. -There is at Lilæa a theatre and market-place and baths: there are also -temples to Apollo and Artemis, whose statues, in a standing position, -are of Attic workmanship in Pentelican marble. They say the town got -its name from Lilæa, who was one of the Naiades, and reputed to be the -daughter of the Cephisus, which rises here, and flows at first not with -a gentle current, but at mid-day especially roars like the roaring of a -bull.[145] In spring summer and autumn the air of Lilæa is salubrious, -but in winter the proximity of Parnassus keeps it cold. - -About 20 stades further is Charadra, which lies on a lofty ridge. -Its inhabitants are very badly off for water, as their only water is -from the Charadrus three stades down the hill side, which falls into -the Cephisus, and which no doubt gave its name to the place. In the -market-place are some altars to the Heroes: some say Castor and Pollux -are meant, others say some local heroes. The land near the Cephisus is -out and out the best in Phocis for planting, and sowing, and pasture: -and this part of the country is mostly portioned out into farms, so -that some think Homer’s lines, - - “And those who near divine Cephisus dwelt,”[146] - -refer to those who farmed near the Cephisus, and not to the town -of Parapotamii. But this idea is not borne out by Herodotus in his -History, or by the records of the victors in the Pythian Games, which -were first instituted by the Amphictyones, and Æchmeas of Parapotamii -won the prize among boys for boxing. And Herodotus mentions Parapotamii -among the towns in Phocis that king Xerxes set on fire. Parapotamii -was however not restored by the Athenians and Bœotians, but its -inhabitants, owing to its poverty and want of money, were partitioned -out among other towns. There are now no ruins of Parapotamii, nor is -its exact site known. - -From Lilæa is 60 stades’ journey to Amphiclea. The name of this place -has been changed by the natives, for Herodotus following the oldest -tradition called it Amphicæa, but the Amphictyones called it Amphiclea -in their decree for the destruction of the towns in Phocis. The natives -relate the following tradition about one of its names. They say that -one of their rulers, suspecting a plot of some of his enemies against -his baby boy, put him in a cot, and hid him in what he thought the -most secure place, and a wolf tried to get at the little fellow, but a -snake twined itself round the cot as a sure protection. And the child’s -father coming up, and fearing that the snake had harmed his little boy, -hurled his javelin at it and slew both child and snake: but learning -from some herdsmen that the snake he had killed had been the preserver -and guard of his child, he had a funeral pyre for snake and child -together. And they say the place to this day presents the appearance -of a funeral pyre blazing, and they think the town was called Ophitea -(_Snake-town_) from this snake. Noteworthy are the orgies which they -perform here to Dionysus, but there is no public entrance to the -shrine, nor is there any statue of the god. But the people of Amphiclea -say that the god prophecies to them and cures sicknesses by dreams, and -his priest is a prophet, and when possessed by the god utters oracles. - -About 15 stades from Amphiclea is Tithronium, which lies in the plain, -and about which there is nothing remarkable. And 20 stades further is -Drymæa. At the place where the roads from Tithronium and Amphiclea to -Drymæa meet, near the river Cephisus, the people of Tithronium have a -grove and altars and temple to Apollo, but no statue of the god. Drymæa -is about 80 stades from Amphiclea as you turn to the left ... according -to Herodotus.[147] It was originally called Nauboles, and its founder -was they say Phocus the son of Æacus. At Drymæa is an ancient temple to -Law-giving Demeter, and the statue of the goddess, to whom they keep an -annual feast called the Thesmophoria, is erect in stone. - -[144] The circumstances are narrated in ch. 2. - -[145] ὦ ταυρόμορφον ὄμμα Κηφισοῦ πατρός. Eurip. _Ion._ 1261. - -[146] Iliad, ii. 522. - -[147] Hiatus hic est valde deflendus. - - - - -CHAPTER XXXIV. - - -Next to Delphi Elatea is the greatest town in Phocis. It lies opposite -Amphiclea, and is 180 stades from that place by a road mostly through -the plain, but rather uphill near Elatea. The Cephisus flows through -the plain, and bustards are very frequent on its banks. The Elateans -repulsed Cassander and the army of the Macedonians. They also contrived -to hold out against Taxilus the general of Mithridates, for which -good service the Romans gave them freedom and immunity from taxation. -They lay claim to foreign ancestry, and say that they were originally -Arcadians: for Elatus (they say) the son of Areas defended the god, -when the men of Phlegyas attacked the temple at Delphi, and afterwards -remained in Phocis with his army, and founded Elatea: which was one of -the towns in Phocis that the Mede set on fire. It shared in the general -disasters of the Phocians, and the deity also brought upon it special -troubles of its own at the hands of the Macedonians. And when Cassander -blockaded Elatea, it was Olympiodorus who mainly rendered the blockade -inoperative. But Philip, the son of Demetrius, inspired the greatest -terror in the minds of the populace at Elatea, and at the same time won -over by bribes the most influential townsfolk. And Titus Flaminius the -Roman General, who had been sent from Rome to free all Greece, promised -to grant them their ancient polity, and invited them to revolt from the -Macedonians: but whether from want of judgment, or because the populace -had their way, they continued faithful to Philip, and were reduced by -the blockade of the Romans. And some time after they held out against -Taxilus, the general of Mithridates, and the barbarians from Pontus, -and it was for that good service that the Romans granted them their -freedom. When too the Costoboci, a piratical tribe, overran all Greece -in my day, and came to Elatea, Mnesibulus got together an army of -picked men, and, though he himself fell in the battle, slew many of the -barbarians. This Mnesibulus won several victories in the course, and -in the 235th Olympiad was victor both in the stadium and in the double -course though he carried his shield. And there is a brazen statue of -him near the race-course. They have also a handsome market-place at -Elatea, and a figure of Elatus on a pillar, I do not know whether in -honour of him as their founder, or to mark his tomb. There is a temple -also of Æsculapius, and a statue of the god with a beard by Timocles -and Timarchides, who were both of Athenian extraction. At the extreme -right of Elatea is a theatre, and ancient statue of Athene in bronze: -the goddess they say fought for them against the barbarians under -Taxilus. - -About 20 stades from Elatea is a temple of Athene Cranæa, the road -to it is uphill but by so gentle a slope that it is very easy and -scarcely appreciable. But the crest of the hill at the end of this -road is mostly precipitous on a limited area: and here is the temple, -with porticoes and chambers, where various people that minister to the -goddess reside, and especially the priest, whom they select out of the -youths, and take great care that he ceases to be priest when he has -passed the flower of his age. And he is priest for 5 continuous years, -during which he resides with the goddess, and takes his baths after -the ancient manner in bathing tubs.[148] The statue of the goddess was -executed by the sons of Polycles. She is armed for battle, and her -shield is an imitation of that of Athene in the Parthenon at Athens. - -[148] See for instance Homer’s Odyssey, xvii. 87-90. - - - - -CHAPTER XXXV. - - -For Abæ and Hyampolis you take the mountainous road on the right of -Elatea: the high road from Orchomenus to Opus also leads to those -places: but to go to Abæ you turn a little off that high road to the -left. The people of Abæ say they came to Phocis from Argos, and that -their town took its name from its founder Abas, the son of Lynceus by -Hypermnestra the daughter of Danaus. The people of Abæ consider that -their town was in ancient times sacred to Apollo, and there was an -oracle of Apollo there. But the Romans and Persians did not equally -honour the god, for the Romans in their piety to Apollo granted -autonomy to the people of Abæ, but Xerxes’ army burnt the temple there. -And though the Greeks resisted the barbarians, they did not think good -to rebuild the temples that were burnt down, but to leave them for -all time as records of national hatred:[149] and so the temples at -Haliartia, and the temple of Hera at Athens on the way to Phalerum, -and the temple of Demeter at Phalerum remain to this day half-burnt. -Such also I imagine was the condition of the temple at Abæ, till in -the Phocian War, when some Phocian fugitives who were beaten in battle -fleeing for refuge to it, the Thebans, emulating the conduct of the -Medes, set them and the temple on fire. It is therefore in the most -ruinous condition of all the buildings injured by fire, for after -first suffering from the Persian fire, it was next consumed altogether -by the Bœotian. Near this great temple is a smaller one, erected to -Apollo by the Emperor Adrian, but the statues are ancient and were the -votive offering of the people of Abæ, Apollo and Leto and Artemis in -bronze. There is also a theatre at Abæ and a market-place, both ancient. - -When you return to the high road for Opus the first place you come to -is Hyampolis. Its name indicates who its inhabitants were originally, -and from whence they were expelled when they came here. They were -Hyantes who had fled from Thebes, from Cadmus and his army. And at -first the town was called the town of the Hyantes, but as time went on -the name Hyampolis prevailed. Although the town was burnt by Xerxes and -rased to the ground by Philip, yet there are remains of the ancient -market-place, and a small council-chamber, and a theatre not far from -the gates. The Emperor Adrian also built a Portico which bears his -name. The inhabitants have but one well to drink and wash with, the -only other water they have is rain water in winter. The goddess they -especially worship is Artemis, and they have a temple to her, but the -statue of the goddess I cannot describe, as they only open the temple -twice a year. And the cattle they call sacred to Artemis are free from -disease and fatter than other cattle. - -From Chæronea to Phocis you can go either by the direct road to Delphi -through Panopeus and by Daulis and the cross-roads, or by the rugged -mountainous road from Chæronea to Stiris, which is 120 stades. The -people of Stiris say they were originally Athenians, and came from -Attica with Peteus the son of Orneus, who was expelled from Athens by -Ægeus: and as most of the followers of Peteus came from the township -Stiria they called the town Stiris. It is on high and rocky ground, so -in summer they are very short of water, for their wells are few, nor is -the water they afford good. They serve however for baths, and for drink -for beasts of burden. But the inhabitants of Stiris have to descend -about 4 stades to get drinkable water from a spring, hewn out of the -rock: and they go down to it to draw up the water. There is at Stiris a -temple of Demeter Stiritis built of unbaked brick: the statue of the -goddess is of Pentelican marble, she has torches in her hands. Near it -is another ancient statue in honour of Demeter adorned with fillets. - -[149] Compare Cicero _de Republ._ iii. 9. “Fana ne reficienda -quidem Graii putaverunt, ut esset posteris ante os documentum Persarum -sceleris sempiternum.” - - - - -CHAPTER XXXVI. - - -From Stiris to Ambrosus is about 60 stades: the road lies in the plain -with mountains on both sides. Vines grow throughout the plain, and -brambles, not quite so plentifully, which the Ionians and Greeks call -_coccus_, but the Galati above Phrygia call in their native tongue -_Hys_. The coccus is about the size of the white thorn, and its leaves -are darker and softer than the mastich-tree, though in other respects -similar. And its berry is like the berry of the nightshade, and about -the size of the bitter vetch. And a small grub breeds in it which, when -the fruit is ripe, becomes a gnat and flies off. But they gather the -berries, while it is still in the grub state, and its blood is useful -in dyeing wool. - -Ambrosus lies under Mount Parnassus, and opposite Delphi, and got its -name they say from the hero Ambrosus. In the war against Philip and the -Macedonians the Thebans drew a double wall round Ambrosus, made of the -black and very strong stone of the district. The circumference of each -wall is little less than a fathom, and the height is 2½ fathoms, -where the wall has not fallen: and the interval between the two walls -is a fathom. But, as they were intended only for immediate defence, -these walls were not decorated with towers or battlements or any other -embellishment. There is also a small market-place at Ambrosus, most of -the stone statues in it are broken. - -As you turn to Anticyra the road is at first rather steep, but after -about two stades it becomes level, and there is on the right a temple -of Dictynnæan Artemis, who is held in the highest honour by the people -of Ambrosus; her statue is of Æginetan workmanship in black stone. From -this temple to Anticyra is all the way downhill. They say the town -was called Cyparissus in ancient times, and Homer in his Catalogue of -the Phocians[150] preferred to give it its old name, for it was then -beginning to be called Anticyra, from Anticyreus who was a contemporary -of Hercules. The town lies below the ruins of Medeon, one of the towns -as I have before mentioned which impiously plundered the temple at -Delphi. The people of Anticyra were expelled first by Philip the son -of Amyntas, and secondly by the Roman Otilius, because they had been -faithful to Philip, the son of Demetrius, the king of the Macedonians, -for Otilius had been sent from Rome to protect the Athenians against -Philip. And the hills above Anticyra are very rocky, and the chief -thing that grows on them is hellebore. The black hellebore is a -purgative, while the white acts as an emetic, the root also of the -hellebore is a purgative. There are brazen statues in the market-place -at Anticyra, and near the harbour is a small temple of Poseidon, -made of unhewn stone, and plastered inside. The statue of the god is -in bronze: he is in a standing posture, and one of his feet is on a -dolphin: one hand is on his thigh, in the other is a trident. There are -also two gymnasiums, one contains baths, the other opposite to it is -an ancient one, in which is a bronze statue of Xenodamus, a native of -Anticyra, who, as the inscription states, was victor at Olympia among -men in the pancratium. And if the inscription is correct, Xenodamus -will have won the wild-olive crown in the 211th Olympiad, the only -Olympiad of all passed over by the people of Elis in their records. And -above the market-place is a conduit: the water is protected from the -sun by a roof supported on pillars. And not much above this conduit is -a tomb built of common stone: they say it is the tomb of the sons of -Iphitus, of whom one returned safe from Ilium and died in his native -place, the other Schedius died in the Troad, but his remains were -brought home and deposited here. - -[150] Iliad, ii. 519. - - - - -CHAPTER XXXVII. - - -On the right of the town at the distance of about 2 stades is a lofty -rock, which forms part of a mountain, and on it is a temple of Artemis, -and a statue of the goddess by Praxiteles, with a torch in her right -hand and her quiver over her shoulders, she is taller than the tallest -woman, and on her left hand is a dog. - -Bordering on Phocis is the town of Bulis, which got its name from -Bulon the founder of the colony, it was colonized from the towns in -ancient Doris. The people of Bulis are said to have shared in the -impiety of Philomelus and the Phocians. From Thisbe in Bœotia to Bulis -is 80 stades, I do not know whether there is any road from Anticyra to -Bulis on the mainland, so precipitous and difficult to scale are the -mountains between. It is about 100 stades from Anticyra to the port: -and from the port to Bulis is I conjecture by land about 7 stades. And -a mountain torrent, called by the natives Hercules’, falls into the sea -here. Bulis lies on high ground, and you sail by it as you cross from -Anticyra to Lechæum near Corinth. And more than half the inhabitants -live by catching shell-fish for purple dye. There are no particular -buildings to excite admiration at Bulis except two temples, one of -Artemis, the other of Dionysus; their statues are of wood, but who -made them I could not ascertain. The god that they worship most they -call Supreme, a title I imagine of Zeus. They have also a well called -Saunion. - -To Cirrha, the seaport of Delphi, it is about 60 stades from Delphi, -and as you descend to the plain is a Hippodrome, where they celebrate -the Pythian horse-races. As to Taraxippus in Olympia I have described -it in my account of Elis. In this Hippodrome of Apollo there are -accidents occasionally, inasmuch as the deity in all human affairs -awards both good and bad, but there is nothing specially contrived -to frighten horses, either from the malignity of some hero, or any -other cause. And the plain of Cirrha is almost entirely bare of trees, -for they do not care to plant trees, either in consequence of some -curse, or because they do not think the soil favourable to the growth -of trees. It is said that Cirrha got its present name from the Nymph -Cirrha, but Homer in the Iliad calls it by its ancient name Crisa,[151] -as also in the Hymn to Apollo. And subsequently the people of Cirrha -committed various acts of impiety against Apollo, and ravaged the -territory sacred to the god. The Amphictyones resolved therefore to -war against the people of Cirrha, and chose for their leader Clisthenes -the king of Sicyon, and invited Solon the Athenian to assist them by -his counsel. They also consulted the oracle, and this was the response -of the Pythian Priestess, “You will not capture the tower and demolish -the town, till the wave of blue-eyed Amphitrite, dashing over the dark -sea, shall break into my grove.” - -Solon persuaded them therefore to consecrate to the god the land about -Cirrha, that the grove of Apollo might extend as far as the sea. He -invented also another ingenious contrivance against the people of -Cirrha: he turned the course of the river Plistus which flowed through -the town. And when the besieged still held out by drinking rain water -and the water from the wells, he threw some roots of hellebore into -the Plistus, and when he thought the water of the river sufficiently -impregnated with this, he turned it back into its ordinary channel, -and the people of Cirrha, drinking freely of the water, were attacked -with an incessant diarrhœa, and unable to man the walls, so the -Amphictyones captured the town, and took vengeance on the inhabitants -for their conduct to the god, and Cirrha became the seaport of Delphi. -It contains a handsome temple of Apollo and Artemis and Leto, and large -statues of those divinities, of Attic workmanship. There is also a -smaller statue of Adrastea. - -[151] Iliad, ii. 520. - - - - -CHAPTER XXXVIII. - - -Next comes the land of the Ozolian Locrians: why they were called -Ozolian is differently stated, I shall relate all that I heard. When -Orestheus the son of Deucalion was king of the country, a bitch gave -birth to a piece of wood instead of a puppy: and Orestheus having -buried this piece of wood in the ground, they say the next spring -a vine sprang from it, and these Ozolians got their name from its -branches.[152] Another tradition is that Nessus, the ferryman at -the river Evenus, did not immediately die when wounded by Hercules, -but fled to this land, and dying here rotted, as he was unburied, -and tainted the air. A third tradition attributes the name to the -unpleasant smell of a certain river, and a fourth to the smell of -the asphodel which abounds in that part. Another tradition is that -the first dwellers here were Aborigines, and not knowing how to make -garments wore untanned hides as a protection against the cold, putting -the hairy portion of the hides outside for ornament. Thus their smell -would be as unpleasant as that of a tan-yard. - -About 120 stades from Delphi is Amphissa, the largest and most famous -town of these Locrians. The inhabitants joined themselves to the -Ætolians from shame at the title Ozolian. It is also probable that, -when Augustus removed many of the Ætolians to fill his town Nicopolis, -many of them migrated to Amphissa. However the original inhabitants -were Locrians, and the town got its name they say from Amphissa, (the -daughter of Macar the son of Æolus), who was beloved by Apollo. The -town has several handsome sights, especially the tombs of Amphissa -and Andræmon: with Andræmon his wife Gorge, the daughter of Œneus, -was buried. In the citadel is a temple of Athene, and statue of the -goddess in a standing position, which they say was brought by Thoas -from Ilium, and was part of the Trojan spoil. This however I cannot -credit. I showed in a previous part of my work that the Samians Rhœcus, -(the son of Philæus), and Theodorus, (the son of Telecles), were the -first brass-founders. However I have not discovered any works in brass -by Theodorus. But in the temple of Ephesian Artemis, when you go into a -room containing some paintings, you will see a stone cornice above the -altar of Artemis Protothronia; on this cornice are several statues and -among others one at the end by Rhœcus, which the Ephesians call Night. -The statue therefore of Athene at Amphissa is more ancient and ruder in -art. The people of Amphissa celebrate the rites of the youths called -Anactes (_Kings_): different accounts are given as to who they were, -some say Castor and Pollux, others say the Curetes, those who think -themselves best informed say the Cabiri. - -These Locrians have other towns, as Myonia above Amphissa, and 30 -stades from it, facing the mainland. Its inhabitants presented a shield -to Zeus at Olympia. The town lies on high ground, and there is a grove -and altar to the Mild Deities, and there are nightly sacrifices to -them, and they consume the flesh of the victims before daybreak. There -is also above the town a grove of Poseidon called Poseidonium, and in -it a temple, but there is no statue there now. - -Myonia is above Amphissa: and near the sea is Œanthea, and at no great -distance Naupactus. All these towns except Amphissa are under the -Achæans of Patræ, as a grant from the Emperor Augustus. At Œanthea -there is a temple of Aphrodite, and a little above the town a grove of -cypress and pine, and in it a temple and statue of Artemis: and some -paintings on the walls rather obscured by time, so that one cannot -now see them clearly. I think the town must have got its name from -some woman or Nymph. As to Naupactus I know the tradition is that the -Dorians and the sons of Aristomachus built a fleet there, with which -they crossed over to the Peloponnese, hence the origin of the name. -As to the history of Naupactus, how the Athenians took it from the -Locrians and gave it to the Messenians who removed to Ithome at the -time of the earthquake at Lacedæmon, and how after the reverse of the -Athenians at Ægos-potamoi the Lacedæmonians ejected the Messenians, -all this has been related by me in my account of Messenia: and when -the Messenians were obliged to evacuate it then the Locrians returned -to Naupactus. As to the Poems called by the Greeks Naupactian, most -attribute them to a Milesian: but Charon the son of Pytheus says they -were composed by Carcinus a native of Naupactus. I follow the account -of the native of Lampsacus: for how is it reasonable to suppose that -poems written on women by a Milesian should be called Naupactian? There -is at Naupactus a temple of Poseidon near the sea, and a brazen statue -of the god in a standing posture; there is also a temple and statue -of Artemis in white stone. The goddess is called Ætolian Artemis, and -is in the attitude of a person hurling a javelin. Aphrodite also has -honours paid to her in a cavern: they pray to her for various favours, -widows especially for a second husband. There are also ruins of a -temple of Æsculapius, which was originally built by one Phalysius, -a private individual, who had an ailment in his eyes and was nearly -blind, and the god of Epidaurus sent to him the poetess Anyte with a -sealed letter. She dreamed one night and directly she woke found the -sealed letter in her hands, and sailed to Naupactus and bade Phalysius -remove the seal and read what was written. And though he was clearly -unable to read from his blindness, yet, having faith in the god, he -broke open the seal, and became cured by looking at the letter, and -gave Anyte 2,000 gold staters, which was the sum mentioned in the -letter. - -[152] The Greek word for branch is _Ozos_. Hence the Paronomasia. All -the four other unsavoury traditions are connected with the Greek verb -_ozo_, I smell. - - - - -INDEX. - - - - -INDEX. - -(_The number in Roman Notation is the number of the Book, the number in -Arabic Notation the number of the Chapter._) - - - Achelous, a river in Ætolia, iv. 34; viii. 24. - Its contest with Hercules, iii. 18; vi. 19. - Father of Callirhoe, viii. 24, - of the Sirens, ix. 34, - of Castalia, x. 8. - - Acheron, a river in Thesprotia, i. 17; v. 14; x. 28. - - Achilles, i. 22; iii. 18, 19, 24. - - Acichorius, a general of the Galati, x. 19, 22, 23. - - Acrisius, son of Abas, ii. 16. - Husband of Eurydice, iii. 13. - Constructs a brazen chamber for his daughter Danae, ii. 23; x. 5. - Killed unintentionally by his grandson Perseus, ii. 16. - - Actæa, the ancient name of Attica, i. 2. - - Actæon, son of Aristæus, ix. 2; x. 17, 30. - - Addison, ii. 20, Note. - - Adonis, ii. 20; ix. 29. - - Adrian, the Roman Emperor, i. 3, 18, 44; ii. 3, 17; vi. 16, 19; viii. - 8, 10, 11, 22. - His love for, and deification of, Antinous, viii. 9. - - Adriatic sea, viii. 54. - - Adultery, iv. 20; ix. 36. - - Ægialus, afterwards Achaia, v. 1; vii. 1, where see Note. - - Ægina, the daughter of Asopus, ii. 5, 29; v. 22; x. 13. - - Ægina, the island, ii. 29, 30. - - Ægisthus, i. 22; ii. 16, 18. - - Ægos-potamoi, iii. 8, 11, 17, 18; iv. 17; ix. 32; x. 9. - - Æneas, the son of Anchises, ii. 21, 23; iii. 22; v. 22; viii. 12; x. - 17, 26. - - Æschylus, the son of Euphorion, i. 2, 14, 21, 28; ii. 13, 20, 24; - viii. 6, 37; ix. 22; x. 4. - - Æsculapius, the son of Apollo, ii. 10, 26, 27, 29; iii. 23; vii. 23; - viii. 25. - His temples, i. 21; ii. 10, 13, 23; iii. 22, 26; iv. 30, 31; vii. - 21, 23, 27; viii. 25. - - Æsymnetes, vii. 19, 20. - - Æthra, wife of Phalanthus, her love for her husband, x. 10. - - Ætna, its craters, how prophetic, iii. 23. - Eruption of Ætna, x. 28. - - Agamemnon, i. 43; ii. 6, 18; iii. 9; vii. 24; ix. 40. - His tomb, ii. 16; iii. 19. - - Ageladas, an Argive statuary, iv. 33; vi. 8, 10, 14; vii. 24; viii. - 42; x. 10. - - Aglaus of Psophis, happy all his life, viii. 24. - - Ajax, the son of Oileus, his violation of Cassandra, i. 15; x. 26, 31. - - Ajax, the son of Telamon, i. 5, 35; v. 19. - - Alcæus, vii. 20; x. 8. - - Alcamenes, a statuary, a contemporary of Phidias, i. 8, 19, 20, 24; - ii. 30; v. 10; viii. 9; ix. 11. - - Alcmæon, son of Amphiaraus, the murderer of his mother Eriphyle, i. - 34; v. 17; viii. 24. - - Alcman, the poet, i. 41; iii. 18, 26. - - Alcmena, the daughter of Amphiaraus and Eriphyle, and wife of - Amphitryon, deceived by Zeus, v. 18. - Hated by Hera, ix. 11. - Mother of Hercules, v. 14. - - Alcyone, the daughter of Atlas, ii. 30; iii. 18; ix. 22. - - Alexander, son of Alexander the Great by Roxana, i. 6; ix. 7. - - Alexander the Great, i. 9; v. 21; vii. 5; ix. 23, 25. - Said by the Macedonians to be the son of Ammon, iv. 14. - Very passionate, vi. 18. - Tradition about his death, viii. 18. - Buried at Memphis, i. 6. - His corpse removed thence by Ptolemy, i. 7. - Statues of him, i. 9; v. 25; vi. 11. - Cassander’s hatred of him, ix. 7. - - Alexandria, v. 21; viii. 33. - - Alpheus, a river in Pisa, iii. 8; v. 7; vi. 22. - Enamoured of Artemis, vi. 22; - of Arethusa, v. 7. - Women may not cross the Alpheus on certain days, v. 6. - Leucippus lets his hair grow to the Alpheus, viii. 20. - - Altars, v. 13, 14; vi. 20, 24; ix. 3, 11. - - Althæa, daughter of Thestius and mother of Meleager, viii. 45; x. 31. - - Altis (a corruption of ἄλσος, grove), v. 10, 11, 14, 15, 27. - - Amaltheæ cornu, iv. 30; vi. 19, 25; vii. 26. (Cornu copiæ.) - - Amazons, i. 15, 41; iii. 25; iv. 31; vi. 2. - - Amber, native and otherwise, v. 12. - - Ambraciotes, v. 23; x. 18. - - Ammon, iii. 18, 21; iv. 14, 23; v. 15; vi. 8; viii. 11, 32; ix. 16; - x. 13. - - Amphiaraus, i. 34; ii. 13, 23; ix. 8, 19. - - Amphictyones, vii. 24; x. 2, 8, 15, 19. - - Amphion and Zethus, sons of Antiope, ii. 6; ix. 5, 17; x. 32. - - Amphion, ii. 21; vi. 20; ix. 5, 8, 16, 17. - - Anacharsis, i. 22. - - Anacreon of Teos, a friend of Polycrates, i. 2. - The first erotic poet after Sappho, i. 25. - - Anaximenes, his ruse with Alexander the Great, &c., vi 18. - - Ancæus, the son of Lycurgus, viii. 4, 45. - - Androgeos, i. 1, 27. - - Andromache, the wife of Hector, x. 25. - - Androtion, vi. 7; x. 8. - - Angelion and Tectæus, statuaries and pupils of Dipœnus and Scyllis, - ii. 32; ix. 35. - - Antæus, ix. 11. - - Antalcidas, Peace of, ix. 1, 13. - - Antenor, x. 26, 27. - - Anteros, i. 30; vi. 23. - - Anticlea, the mother of Odysseus, x. 29. - - Anticyra, famous for hellebore, originally called Cyparissus, x. 36. - - Antigone, ix. 25. - - Antimachus, the poet, viii. 25; ix. 35. - - Antinous, viii. 9. - See also Adrian. - - Antioch, the capital of Syria, viii. 29. - - Antiochus, the pilot of Alcibiades, iii. 17; ix. 32. - - Antiope, the Amazon, i. 2, 41. - - Antiope, the mother of Zethus and Amphion, i. 38; ii. 6; ix. 17, 25; - x. 32. - - Antiphanes, an Argive statuary, v. 17; x. 9. - - Antipœnus, heroism of his daughters Androclea and Alcis, ix. 17. - - Antonine, the Emperor, called by the Romans Pius, viii. 43. - His son and successor Antonine, viii. 43. - - Anytus, one of the Titans, viii. 37. - - Aphidna, i. 17, 41; ii. 22; iii. 17, 18. - - Aphrodite, Anadyomene, ii. 1; v. 11. - Mother of Priapus, according to the people of Lampsacus, ix. 31. - The tutelary saint of the men of Cnidus, i. 1. - Ancient temple of her and Adonis in common in Cyprus, ix. 41. - Her clients, ii. 34; ix. 38. - Her statue by Dædalus, ix. 40. - The myrtle in connection with her, vi. 24. - The Celestial and Pandemian Aphrodite, vi. 25; ix. 16. - (The Latin _Venus_.) - - Apis, the Egyptian god, i. 18; vii. 22. - - Apollo, helps Alcathous, i. 42. - Herds the cattle of Laomedon, vii. 20. - Inventor of the lute, iii. 24; v. 14; viii. 31. - Jealous of Leucippus, viii. 20. - Jealous of Linus, ix. 29. - His altar in common with Hermes, v. 14. - See also Delphi. - - Aratus of Soli, i. 2. - - Aratus of Sicyon, ii. 8, 9; viii. 10, 52. - - Ardalus, the son of Hephaæstus, inventor of the flute, ii. 31. - - Ares, the Latin _Mars_, charged with murder, i. 21, 28. - - Areopagus, i. 28; iv. 5. - - Arethusa, v. 7; vii. 24; viii. 53. - - Argiope, a Nymph, mother of Thamyris by Philammon, iv. 33. - - Argo, the famous ship, vii. 26; ix. 32. - - Argonauts, vii. 4. - - Argos, ii. 19, 20, 21, 22, 23, 24; vii. 17. - - Ariadne, i. 20, 22; x. 29. - - Aricia, the people of, their tradition about Hippolytus, ii. 27. - - Arimaspians, i. 24, 31. - - Arion, the horse, viii. 25. - - Arion and the dolphin, iii. 25. - - Aristocrates, viii. 5, 13. - Heredity in vice and punishment. - - Aristodemus, king of the Messenians, iv. 8, 10, 13, 26. - - Aristogiton, i. 8, 29. - - Aristomache, the daughter of Priam, x. 26. - - Aristomenes, the hero of Messenia, iv. 6, 14, 15, 16, 19, 20, 21, 22, - 23, 24, 27, 32; vi. 7; viii. 14, 51. - - Aristo, the father of the famous Plato, iv. 32. - - Aristophanes on Lepreus, v. 5. - - Aristotle, the mighty Stagirite, his statue, vi. 4. - - Arsinoe, daughter of Ptolemy, and wife of her own brother, i. 7, 8; - ix. 31. - - Arsinoites, name of a district in Egypt, v. 21. - - Art, the noble art of self-defence, vi. 10; viii. 40. - - Artemis, (the Latin _Diana_,) iii. 22; iv. 30; viii. 3, 27. - Especially worshipped at Hyampolis, x. 35. - Temple of the goddess at Aulis, ix. 19. - Events there, _do._ - - Artemisia, her valour at Salamis, iii. 11. - - Artemisium, a mountain, ii. 25; viii. 5. - - Ascra, in Bœotia, the birthplace of Hesiod, ix. 29, 38. - - Asopus, a river in Bœotia, ii. 6. - Reedy, v. 14. - - Asopus, a river in Sicyonia, ii. 5, 15. - - Asphodel, its unpleasant smell, x. 38. - - Atalanta, iii. 24; viii. 35, 45. - - Athamas, son of Æolus, vii. 3. - Brother of Sisyphus, ix. 34. - Desirous to kill his children Phrixus and Helle, ix. 34. - - Athene, (the Latin _Minerva_,) why grey-eyed, i. 14. - Her birth, i. 24. - Disputes as to territory between her and Poseidon, i. 24; ii. 30. - Gives Erichthonius to the daughters of Cecrops, i. 18. - A colossal statue of the goddess at Thebes, ix. 11. - - Athens, sacred to Athene, i. 26. - Captured by Sulla, i. 20. - - Athenians, very pious, i. 17, 24; x. 28. (Cf. Acts xvii. 22.) - Helped in war by the gods, viii. 10. - Their forces at Marathon and against the Galati, iv. 25; x. 20. - Their expedition to Sicily, viii. 11; x. 11, 15. - The only democracy that ever rose to greatness, iv. 35. - Their magistrates, iii. 11; iv. 5, 15. - Their townships, i. 3, 32, 33. - Their law-courts, i. 28. - Their Eponymi, i. 5. - Their expeditions beyond Greece, i. 29. - Their heroes, x. 10. - - Athletes, their diet in training, vi. 7. - - Atlas, v. 11, 18; vi. 19; ix. 20. - - Atlas, a mountain in Libya, i. 33; viii. 43. - - Atreus, ii. 16, 18; ix. 40. - - Attalus, an ally of the Romans, vii. 8, 16. - His greatest feat, i. 8. - The oracle about him, x. 15. - - Attica, whence it got its name, i. 2. - Sacred to Athene, i. 26. - - Augeas, v. 1, 3, 4, 8. - - Augustus, iii. 11, 21, 26; iv. 31; vii. 17, 18, 22; viii. 46. - Statues of Augustus, ii. 17; v. 12. - - Aulis, iii. 9; viii. 28; ix. 19. - - Aurora, i. 3; iii. 18; v. 22. - - Axe tried in Court, i. 24, 28. - - - Babylon, its walls, iv. 31. - - Bacchantes, ii. 2, 7. - - Bacchus, see Dionysus. - - Bacis, his oracles, iv. 27; ix. 17; x. 14, 32. - A Bœotian, x. 12. - - Bacon, Francis, Viscount St. Albans, on revenge, iii. 15, Note. - - Bady, place and river, v. 3. - - Balsam tree, ix. 28. - - Banqueting-hall at Elis, v. 15. - - Barley cakes, mysterious property of, iii. 23. - - Baths, how taken in ancient times, x. 34. - Women’s swimming-bath, iv. 35. - Warm baths, ii. 34; iv. 35; vii. 3. - - Bato, the charioteer of Amphiaraus, ii. 23. - - Bayle on _Hippomanes_, v. 27, Note. - - Beans, i. 37; viii. 15. - - Bear, the Great, viii. 3. - - Bears, i. 32; iii. 20; vii. 18. - - Bees of Hymettus, i. 32. - Bees and Pindar, ix. 23. - In connection with Trophonius, ix. 40. - Temple fabled to have been built by them, x. 5. - - Bel, i. 16; viii. 33. - - Bellerophon, ii. 2, 4, 31; iii. 18, 27; ix. 31. - - Bias of Priene, x. 24. - - Biblis, love-passages of, vii. 5. - - Bison, x. 13. - - Bito, see Cleobis. - - Blackbirds of Mt. Cyllene, viii. 17. - - Boar’s Memorial, iv. 15, 19. - - Bœotarchs, ix. 13, 14; x. 20. - - Bones, ii. 10; iii. 22. - - Booneta, iii. 12, 15. - - Bootes, viii. 3. - - Brasiæ, iii. 24, see Note. - - Brass, first brass-founders, viii. 14; x. 38. - - Brennus, x. 8, 19, 20, 21, 22, 23. - - Briareus, ii. 1, 4. - - Brigantes in Britain, viii. 43. - - Briseis, v. 24; x. 25. - - Britomartis, iii. 14; viii. 2. - - Bupalus, iv. 30; ix. 35. - - Buphagus, viii. 14, 27. - - Burial, ii. 7; ix. 32. - - Bustards, x. 34. - - Byzantium, walls of, iv. 31. - - - Cabiri, i. 4; iv. 1; ix. 22, 25; x. 38. - - Cadmean victory, ix. 9. - - Cadmus, the son of Agenor, iii. 15; ix. 5, 12, 19. - - C. Julius Cæsar, ii. 1; iii. 11. - His gardens, viii. 46. - - Calais and Zetes, iii. 18. - - Calamis, a famous statuary, master of Praxias, i 3, 23; ii. 10; v. - 25, 26; vi. 12; ix. 16, 20, 22; x. 16. - - Calchas, i. 43; vii. 3; ix. 19. - - Callicrates, vii. 10, 12. - - Callimachus, i. 26; ix. 2. - - Callion, barbarity of the Galati at, x. 22. - - Calliphon of Samos, v. 19; x. 26. - - Callirhoe and Coresus, tragic love story about, vii. 21. - - Callisto, the daughter of Lycaon, changed into a she-bear, i. 25; - viii. 3. - - Callon, a statuary of Ægina, ii. 32; iii. 18; vii. 18. - - Calus, murder of by Dædalus, i. 21, 26. - - Calydonian boar, i. 27; iii. 18; viii. 45, 46, 47. - - Canachus, a statuary, ii. 10; vi. 9, 13; vii. 18; ix. 10; x. 9. - - Cantharus, a statuary, vi. 3, 17. - - Capaneus, the son of Hipponous, struck with lightning, ix. 8, see - Note. - - Capua, the chief town in Campania, v. 12. - - Carcinus, a native of Naupactus, x. 38. - - Carpo, a Season, ix. 35. - - Carthage, rebuilt by Julius Cæsar, ii. 1. - - Carthaginians, i. 12; v. 25; vi. 19; x. 8, 17, 18. - - Cassandra, the daughter of Priam, violated by Ajax, i. 15; v. 19; x. - 26. - Called _Alexandra_, iii. 19, 26. - - Castalia, x. 8. - - Castor and Pollux, see Dioscuri. - - Catana, filial piety at, x. 28. - - Caverns, notable ones, x. 32. - - Ceadas, iv. 18. - - Cecrops, son of Erechtheus, king of Athens, i. 5; vii. 1; viii. 2. - - Celeus, father of Triptolemus, i. 14, 38, 39; ii. 14. - - Centaur, v. 19. - Fight between the Centaurs and the Lapithæ, i. 17; v. 10. - - Cephalus and Aurora, i. 3; iii. 18. - - Cepheus, father of Andromeda, iv. 35. - - Cephisus, a river in Argolis, ii. 15, 20. - - Cephisus, a river in Attica, i. 37. - - Cephisus, a river in Eleusis, i. 38. - - Cephisus, a river in Bœotia, ix. 24, 38; x. 8, 33, 34. - - Ceramicus, i. 3; viii. 9. - - Cerberus, ii. 31, 35; iii. 25. - - Ceres, see Demeter. - - Cestus, viii. 40. - - Chæronea, fatal battle of, i. 18, 25; v. 20; ix. 6, 29, 40. (Milton’s - “dishonest victory, fatal to liberty.”) - - Chaldæans, the first who taught the immortality of the soul, iv. 32. - - Champagny on Pausanias, see Title-page. - - Chaos first, ix. 27. - - Charon, x. 28. (Cf. Virgil’s “Jam senior, sed cruda deo - viridisque senectus.”--_Æn._ vi. 304.) - - Chimæra, iii. 25. - - Chios, vii. 4. - - Chiron, a Centaur and tutor of Achilles, iii. 18; v. 5, 19. - - Chrysanthis, i. 14. - - Cicero, see Note to x. 35. - - Cimon, the son of Miltiades, ii. 29; viii. 52. - - Cinadus, the pilot of Menelaus, iii. 22. - - Cinæthon, the Lacedæmonian genealogist, ii. 3, 18; iv. 2; viii. 53. - - _Ciphos_, our _coif_, iii. 26. - - Cirrha, x. 1, 8, 37. - - Cists, used in the worship of Demeter and Proserpine, viii. 25, 37; - x. 28. - - Cithæron, a mountain in Bœotia, i. 38; ix. 2. - - Clearchus, iii. 17; vi. 4. - - Cleobis and Bito, ii. 20, see Note. - - Cleombrotus, the son of Pausanias, king of Sparta, i. 13; iii. 5, 6; - ix. 13. - - Cleomedes, vi. 9. - - Cleomenes, ii. 9. - - Cleon, statuary, v. 17, 21; vi. 1, 8, 9, 10. - - Clymene, reputed by some mother of Homer, x. 24. - - Clytæmnestra, ii. 16, 18, 22. - - Coats of mail, i. 21; vi. 19; x. 26. - - Coccus, x. 36. - - Cocytus, i. 17. (Cf. Virgil, _Æneid_, vi. 132, “Cocytusque - sinu labens circumvenit atro,” and Horace, _Odes_, ii. 14-17, - 18.) - - Colophon, vii. 3, 5; ix. 32. - - Colossuses, i. 18, 42. (If gentle reader objects to this plural - let me cite Sir T. Herbert, “In that isle he also defaced an - hundred other colossuses.”--_Travels_, p. 267.) - - Comætho, her love-passages with Melanippus, vii. 19. - - Commentaries of events, i. 12. - - Conon, son of Timotheus, i. 1, 2, 3, 24, 29; iii. 9; vi. 3, 7; viii. - 52. - - Cordax, a dance, vi. 22. - - Coresus, see Callirhoe. - - Corinna, ix. 20, 22. - - Corinth, taken by Mummius, ii. 1; vii. 16. - Rebuilt by Julius Cæsar, ii. 1, 3; v. 1. - - Corœbus, the Argive, i. 43. - - Corpses, remarkable, v. 20, 27; viii. 29. - - Corsica, x. 17. - - Corybantes, iii. 24; viii. 37. - - Cos, island, iii. 23; vi. 14, 17; viii. 43. - - Cosmosandalum, ii. 35. - - Costoboci, x. 34. - - Creon, i. 3; ix. 5, 10. - - Cresphontes, son of Aristomachus, ii. 18; iv. 3, 5, 31; v. 3. - Marries the daughter of Cypselus, iv. 3; viii. 5, 29. - - Crete, island of, iii. 2; vii. 2; viii. 38, 53. - Cretan bowmen, i. 23; iv. 8; vii. 16. - - Crocodiles, i. 33; ii. 28; iv. 34. - - Crœsus, iii. 10; iv. 5; viii. 24. - - Cronos, (the Latin _Saturnus_,) i. 18; viii. 8, 36; ix. 2, 41; x. 24. - - Crotonians, their tradition about Helen, iii. 19. - Milo a native of Croton, vi. 14. - Wolves numerous in the neighbourhood of Croton, vi. 14. - - Crowns in the games, viii. 48. - - Cuckoo and Hera, ii. 17. - - Curetes, iv. 31, 33; v. 7; viii. 2, 37; x. 38. - - Cybele, see the Dindymene Mother. - - Cyclades, islands, i. 1; v. 21, 23. - - Cyclopes, their buildings, ii. 16, 20, 25; vii. 25. - - Cycnus, a Celtic king, tradition about, i. 30. - - Cydias, his prowess against the Galati, x. 21. - - Cydnus, a river that flows through the district of Tarsus, a cold - river, viii. 28. - - Cynoscephalæ, battle of, vii. 8. - - Cyprus, claims to be birth-place of Homer, x. 24. - - Cypselus, his chest, v. 17, 18, 19. - - - Dædalus, the famous Athenian, son of Palamaon, why called Dædalus, - ix. 3. - A contemporary of Œdipus, x. 17. - Fled to Crete, why, i. 21; vii. 4; viii. 53. - His pupils, ii. 15; iii. 17; v. 25. - His works of art, i. 27; ii. 4; viii. 16, 35, 46; ix. 11, 39. - - Dædalus of Sicyon, statuary also, vi. 2, 3, 6; x. 9. - - Damophon, the best Messenian statuary, iv. 31; vii. 23; viii. 31, 37. - - Danae, daughter of Acrisius and mother of Perseus, her brazen - chamber, ii. 23; x. 5. (Horace’s “turris aenea.”) - - Danaus, how he became king of Argos, ii. 19. - His daughters’ savageness, ii. 16, 24; x. 10. - How he got them second husbands, iii. 12. - - Daphne, and the crown of laurel in the Pythian games, x. 7. - - Darius, the son of Hystaspes, iii. 4, 9, 12; vii. 10. - - Decelea, iii. 8. - - Delium, i. 29; ix. 6, 20; x. 28. - - Delphi, x. 5, 6, 7, 8, 9. - - Delta, ii. 21; vi. 26. - - Demaratus, a seven-month child, iii. 4, 7. - - Demeter, (the Latin _Ceres_,) i. 14, 37, 39, 43; ii. 35; viii. 15, - 25, 42. - See also Triptolemus. - - Demetrius, the son of Antigonus, i. 6, 10, 25, 36; ix. 7. - - Demo, the Sibyl of Cumæ, x. 12. - - Democracies, none in Greece in old times, ix. 1. - No democracy that we know of but Athens ever rose to greatness, - iv. 35. - Remark on, i. 8. - - Demosthenes, the son of Alcisthenes, i. 13, 29. - - Demosthenes, the son of Demosthenes, i. 8; ii. 33. - - Despœna, viii. 37. - See also Proserpine. - - Deucalion, his flood, i. 18, 40; v. 8; x. 6. - - Dicæarchia, iv. 35; viii. 7. (_Puteoli._) - - Dice, vi. 24; vii. 25; x. 30. - - Dindymene Mother, vii. 17, 20; viii. 46; ix. 25. (That is Cybele.) - - Diocles, ii. 14. - - Diomede, king of Thrace, iii. 18; v. 10. - - Diomede, who led the Argives to Troy, i. 11, 28; ii. 30, 32; x. 31. - Runs off with the Palladium, i. 22. - - Dionysius, the tyrant, i. 2; vi. 2. - - Dionysus, (the Latin _Bacchus_,) father of Priapus, ix. 31. - Son of Zeus by Semele, iii. 24. - Fetches up Semele from Hades, ii. 31, 37. - Punishes Antiope, ix. 17. - Takes Ariadne from Theseus, x. 29. - Many legends about him, x. 29. - His orgies, x. 33; ii. 2, 7. - - Dioscuri (_Castor and Pollux_), iii. 13, 26; iv. 31. - Visit the house of Phormio, iii. 16. - Their anger against the Messenians, iv. 16, 26. - Origin of their anger, iv. 27. - Their particular kind of hats, iii. 24; iv. 27. - Called Anactes, ii. 36; x. 38. - - Diotimus, the father of Milo, of Croton, vi. 14. - - Dipœnus and Scyllis, pupils of Dædalus, statuaries, ii. 15, 22, 32; - iii. 17; v. 17; vi. 19; ix. 35. - - Dirce, the legend about her, ix. 17, 25. - - Divination, various modes of, iii. 23, 26; iv. 32; vi. 2; vii. 21, - 25; ix. 11. - - Dodona, i. 17; vii. 21, 25; viii. 11, 23, 28; ix. 25; x. 12. - - Dog, cure for bite of, viii. 19. - - Dolphin, i. 44; ii. 1; iii. 25; x. 13. - - Dontas, pupil of Dipœnus and Scyllis, vi. 19. - - Doric Architecture, v. 10, 16; vi. 24. - Dorian measure, ix. 12. - - Doriclydas, pupil of Dipœnus and Scyllis, v. 17. - - Draco, the Athenian legislator, vi. 11; ix. 36. - - Dragon, viii. 8. - Guards the apples of the Hesperides, vi. 19. - One wonderfully killed, ix. 26. - Seed of the dragon’s teeth, ix. 10. - Dragons sacred to Æsculapius, ii. 11, 28. - Also to Trophonius, ix. 39. - Yoked to the chariot of Triptolemus, vii. 18. - - Dreams, x. 2, 38. - Interpreters of, i. 34; v. 23. - - Drunkenness personified, ii. 27; vi. 24. - - Dryads, viii. 4; x. 32. - - Dumb bells, v. 26; vi. 3. - - Dyrrhachium, formerly Epidamnus, vi. 10. - - Dysaules, brother of Celeus, and father of Triptolemus, i. 14; ii. - 12, 14. - - - Earth, viii. 29; x. 12. - The Great Goddess, i. 31. - - Earthquakes, ii. 7; vii. 24. - - Eating-contest between Lepreus and Hercules, v. 5. - - Ebony, i. 42; ii. 22; viii. 17, 53. - - Ecbatana, iv. 24. - - Echetlaeus, his prowess at Marathon, i. 32. - - Echinades, islands, viii. 1, 24. - - Echoes, wonderful ones, ii. 35; v. 21. - - Edoni, i. 29; x. 33. - - Eels of Lake Copais, ix. 24. - - Eira, iv. 17, 18, 19, 20, 21, 22, 23. - - Elaphius, the month of, at Elis, v. 13; vi. 20. - - Electra, married to Pylades, ii. 16; iii. 1; ix. 40. - - Elephants, i. 12; v. 12. - - Eleusinian mysteries, viii. 15; x. 31. - - Eleutherolacones, iii. 21. - - Elk, v. 12; ix. 21. - - Elysium, viii. 53. - - Emperors, Roman, statues of, i. 40; v. 20; vi. 19. - See also under _Adrian_, _Augustus_, _C. Julius Cæsar_, _Gaius_, &c. - Flattery to, ii. 8, Note. - - Endœus, an Athenian statuary, and pupil of Dædalus, i. 26; vii. 5; - viii. 46. - - Enyalius, a name for Ares, (the Latin _Mars_,) iii. 14, 15; v. 18. - - Enyo, i. 8; iv. 30. - - Epaminondas, iv. 26, 31; viii. 11, 27, 49, 52; ix. 13, 14, 15. - - Epeus, the constructor of the famous Wooden Horse, i. 23; ii. 29; x. - 26. - - Ephesus, temple of Artemis at, vii. 5. (Cf. Acts; xix. 27, 28. Farrar - very aptly quotes Appul. _Metam._ ii. “Diana Ephesia, cujus - nomen unicum, multiformi specie, ritu vario, nomine multijugo, - _totus veneratur orbis_.”) - - Ephors at Sparta, iii. 11. - - Epicaste, mother of Œdipus, ix. 5, 26. Better known as _Jocasta_. - - Epidaurus, a town in Argolis, ii. 26, 27, 28, 29. - - Epigoni, ix. 9, 19, 25; x. 10, 25. - - Epimenides, the Rip Van Winkle of Antiquity, i. 14. - - Eponymi, the heroes so called at Athens, i. 5. - - Erato, the Nymph, wife of Arcas, an interpreter of the oracles of - Pan, viii. 4, 37; x. 9. - - Erechtheus, i. 5, 26, 28, 38. - - Eridanus, a Celtic river, i. 4; v. 12, 14; viii. 25. - - Eriphyle, wife of Amphiaraus, slain by Alcmæon her son, i. 34; viii. - 24. - The famous necklace, v. 17; viii. 24; ix. 41; x. 29. - - Erymanthian boar, viii. 24. - - Eryx, conquered in wrestling by Hercules, iii. 16; iv. 36; viii. 24. - - Essenes of Ephesian Artemis, viii. 13. - - Eteocles, the son of Œdipus, v. 19; ix. 5. - - Eubœa, v. 23; viii. 14. - - Euclides, an Athenian statuary, vii. 25, 26. - - Euclus, x. 12, 14, 24. - - Evœ, the Bacchic cry, iv. 31. - (See Horace’s _Odes_, ii. 19-5-7.) - - Euphorion, ii. 22; x. 26. - - Euphrates, the river, iv. 34; x. 29. - - Eupolis, where buried, ii. 7. - - Euripides, i. 2, 21. - - Euripus, near Chalcis, i. 23, 38. - - Eurotas, river in Laconia, iii. 1, 21; viii. 44, 54. - - Euryclides, an Athenian orator, poisoned by Philip, ii. 9. - - Eurydice, the wife of Orpheus, ix. 30. - - Eurypontidæ, ii. 36; iii. 7, 12; iv. 4. - - Eurypylus, vii. 19. - - Eurystheus, his tomb, i. 44. - His hostility to Hercules, iv. 34. - - Eurytion, a Centaur, v. 10; vii. 18. - - - Fables of the Greeks, how to be understood, viii. 8. - - Filial piety, instances of, ii. 20; x. 28. - - Fire, its inventor, ii. 19. - Ever-burning, v. 15; viii. 9, 37. - Magically lighted, v. 27. - - Fish, vocal in the river Aroanius, viii. 21. - - Flax, v. 5; vi. 26; vii. 21. - - Flute-playing, iv. 27; ix. 12. - - Food, primitive, viii. 1. - - Foolish desires a source of ruin, viii. 24. - - Fortune, iv. 30. - - Friendship of Phocus and Iaseus, x. 30. - - Furies of Clytæmnestra, viii. 34. - Furies euphemistically called _The Venerable Ones_, i. 28. - Compare vii. 25. - - - Gaius, the Roman Emperor, end of, ix. 27. - - Galati, their cavalry-arrangements, x. 19. - Their irruption into Greece, x. 19, 20, 21, 22, 23. - - Ganymede, v. 24. - - Gelanor, ii. 19. - - Gerenia, called by Homer _Enope_, iii. 26. - - Germans, viii. 43. - - Geryon, i. 35; iii. 16; iv. 36; v. 19. - - Getae, the, added to the Roman Empire by Trajan, v. 12. - Brave in battle, i. 9. - - Giants, the, viii. 29, 32, 36, 47. - - _Girding oneself_, ix. 17. - - Girdles worn round the loins in the races at Olympia, i. 44. - - Glaucus of Carystus, story about, vi. 10. - - Glaucus of Chios, x. 16. - - Glaucus, the god of the sea, vi. 10. - - Gobryas, i. 1; iii. 11; ix. 1. - - Gods, the twelve, i. 3, 40; viii. 25. - Unknown gods, i. 1; v. 14. - - Gorgias of Leontini, vi. 17; x. 18. - - Gorgon, ii. 21. - See also Medusa. - - Gorgus, the son of Aristomenes, iv. 19, 21, 23. - - Graces, ix. 35. - - Grasshoppers, idiosyncrasy of, vi. 6. - - Greeks, apt to admire things out of their own country, ix. 36. - Numbers that fought against Xerxes and the Galati, x. 20. - Munificence of in their worship of the gods, v. 12. - - Griffins, i. 24. - - Gryllus, the son of Xenophon, i. 3; viii. 9, 11; ix. 15. - - Gymnopædia, festival of, iii. 11. - Gythium, Lacedæmonian arsenal, i. 27; iii. 21; viii. 50. - - - Hair, shorn to river-gods, i. 37; viii. 41. - See also viii. 20. - - Halirrhothius, i. 21, 28. - - Hannibal, oracle about his death, viii. 11. - - Happiness only intermittent, viii. 24. - - Harmodius, i. 8, 29. - - Harmosts, officers among the Lacedæmonians, ix. 6, 32. - - Harpies, iii. 18; v. 17; x. 30. - - Hebe, i. 19; ii. 13, 17; viii. 9. - - Hecas, the seer, iv. 16, 21. - - Hecatæus, the Milesian, iii. 25; iv. 2; viii. 4, 47. - - Hecate, i. 43; ii. 22, 30. - - Hecatomphonia, iv. 19. - - Hector, son of Priam, iii. 18; v. 25; ix. 18; x. 31. - - Hecuba, x. 12, 27. - - He-goat, oracle about, iv. 20. - - Helen, the famous, a woe to Europe and Asia, x. 12. - Tradition about, iii. 19. - Her maids, x. 25. - Oath taken about, iii. 20. - - Helen, a Jewess, her tomb, viii. 16. - - Helenus, son of Priam, i. 11; ii. 23; v. 22. - - Helicon, a mountain in Bœotia, ix. 26, 27, 28, 29. - - Hellas in Thessaly, gave name to the Hellenes, iii. 20. - - Hellebore, x. 36, 37. - - Helots, iii. 11, 20; iv. 23, 24; viii. 51. - - Hephæstus, (the Latin _Vulcan_,) i. 20; ii. 31; iii. 17; viii. 53; - ix. 41. - - Hera, (the Latin _Juno_,) i. 18; ii. 15; v. 16; vi. 24. - Story about her quarrel and reconciliation with Zeus, ix. 3. - Becomes a virgin again annually, ii. 38. - The cuckoo in connection with her, ii. 17. - The peacock sacred to her, ii. 17. - - Heraclidæ, Return of the, ii. 13, 18; iii. 1; iv. 3. - - Hercules, the Egyptian, x. 13. - - Hercules, the son of Amphitryon, his Colonnade, vi. 23. - Hunts the Erymanthian boar, viii. 24. - Fights against the Amazons, v. 11, 25. - Relieves Atlas, v. 10, 11. - Brings up Cerberus from Hades, ii. 31, 35; iii. 25; ix. 34. - Cleans Elis, v. 1, 10; ix. 11. - Drives off the oxen of Geryon, iii. 16, 18; iv. 36; v. 19. - Overcomes the Nemean lion, iii. 18; v. 11; vi. 5; viii. 13. - Has an eating contest with Lepreus, v. 5. - First accounted a god by the people of Marathon, i. 15, 32. - Taken to heaven by Athene, iii. 18, 19. - Kills Nessus, iii. 18. - Introduces into Greece the white poplar, v. 14. - Liberates Prometheus, v. 10. - His club, ii. 31. - His Labours, iii. 17; v. 10, 26. - - Hercules, the Idæan, v. 7, 13; ix. 27. - - Heredity, i. 6; viii. 5, 13. - - Hermæ, i. 17, 24; iv. 33; viii. 39; x. 12. - - Hermes, (the Latin _Mercury_,) vii. 27; viii. 14. - Steals Apollo’s oxen, vii. 20. - Takes the goddesses to Paris for the choice of beauty, iii. 18; v. - 19. - Invents the lyre, ii. 19; v. 14; viii. 17. - - Herodes Atticus, i. 19; ii. 1; vi. 21; vii. 20; x. 32. - - Herodotus, quoted or alluded to, i. 5, 28, 43; ii. 16, 20, 30; iii. - 2, 25; v. 26; viii. 27; ix. 23, 36; x. 20, 32, 33. - - Herophile, a Sibyl, x. 12. - - Hesiod, i. 2; ix. 30, 31, 38; x. 7. - Quoted or alluded to, i. 24; ii. 9. - - Hesperides, v. 11; vi. 19. - - Hides, garments made of, viii. 1; x. 38. - Used as shields in battle, iv. 11. - - Hieronymus of Cardia, historian, i. 9, 13. - - Hilaira and Phœbe, ii. 22; iii. 16; iv. 31. - - Hipparchus, son of Pisistratus, i. 8, 23, 29. - - Hippocrene, ii. 31; ix. 31. - Hippodamia, daughter of Œnomaus, v. 11, 14, 16, 17; vi. 20, 21; - viii. 14. - - Hippodrome at Olympia, vi. 20. - - Hippolyta, leader of the Amazons, i. 41. - - Hippolytus, son of Theseus, i. 22; ii. 27, 31, 32; iii. 22. - - Hippopotamus, iv. 34; v. 12; viii. 46. - - Homer, his age and birthplace, ix. 30; x. 24. - His oracle, viii. 24; x. 24. - His poverty, ii. 33. - On Homer generally, i. 2; iv. 28, 33; vii. 5, 26; ix. 40; x. 7. - Homer is quoted very frequently, viz., i. 13, 28, 37; ii. 3, 6, 7, - 12, 14, 16, 21, 24, 25, 26; iii. 2, 7, 18, 19, 20, 21, 24, 25, - 26; iv. 1, 9, 30, 32, 33, 36; v. 6, 8, 11, 14, 24; vi. 5, 22, - 26, 26; vii. 1, 20, 21, 24, 25, 26; viii. 1, 3, 8, 16, 18, 24, - 25, 29, 37, 38, 41, 48, 50; ix. 5, 17, 19, 20, 22, 24, 26, 29, - 30, 31, 33, 35, 36, 37, 38, 40, 41; x. 5, 6, 8, 14, 17, 22, 25, - 26, 29, 30, 32, 33, 36, 37. - - Hoopoe, i. 41; x. 4. - - Hoplodamus assists Rhea, viii. 32, 36. - - Horns of animals, v. 12. - Horn of Amalthea, vi. 25. - - Horse, curious story in connection with, v. 27. - The famous Wooden Horse, i. 23; x. 9. - Winged horses, v. 17, 19. - - Hyacinth, the flower, i. 35; ii. 35. - - Hyampolis, a town in Phocis, x. 1, 3, 35. - - Hyantes, ix. 5, 35. - - Hydarnes, a general of Xerxes, iii. 4; x. 22. - - Hydra, ii. 37; v. 5; v. 17. - - Hygiea, daughter of Æsculapius, i. 23; v. 20. - Her temple, iii. 22. - - Hyllus, son of Hercules, i. 35, 41, 44; iv. 30; viii. 5, 45, 53. - - Hymettus, famous for its bees, i. 32. - - Hyperboreans, i. 31; v. 7; x. 5. - - Hypermnestra, ii. 19, 20, 21, 25; x. 10, 35. - - Hyrieus, his treasury, story about, ix. 37. - - Hyrnetho, daughter of Temenus, ii. 19, 23. - Her tragic end, ii. 28. - - - Iamidæ, seers at Elis, descendants of Iamus, iii. 11, 12; iv. 16; vi. - 2; viii. 10. - - Ibycus, the poet, ii. 6. - - Icarus, the son of Dædalus, ix. 11. - - Ichnusa, the old name of Sardinia, x. 17. - - Idæan Dactyli, v. 7. - - Iliad, The Little, iii. 26; x. 26. - - Ilissus, a river in Attica, i. 19. - - Ilithyia, i. 18; viii. 32; ix. 27. - - Immortals, The, vi. 6; x. 19. - - Inachus, a river, ii. 15, 18, 25; viii. 6. - - Indian sages taught the immortality of the soul, iv. 32. - India famous for wild beasts, iv. 34; viii. 29. - - Ino, i. 42, 44; iii. 23, 24, 26; iv. 34; ix. 5. - - Inscriptions, ox-fashion, v. 17. - - Inventions, source of, viii. 31. - - Inundations, destruction caused by, vii. 24; viii. 14. - - Io, daughter of Inachus, i. 25; iii. 18. - - Iodama, ix. 34. - - Iolaus, nephew of Hercules, vii. 2; viii. 14. - Shares in his uncle’s Labours, i. 19; viii. 45. - Kills Eurystheus, i. 44. - Colonizes Sardinia, vii. 2; x. 17. - His hero-chapel, ix. 23. - - Ion, the son of Xuthus, i. 31; vii. 1. - - Iphiclus, the father of Protesilaus, iv. 36; v. 17; x. 31. - - Iphigenia, daughter of Agamemnon, i. 33, 43; iii. 16; ix. 19. - - Iphimedea, mother of Otus and Ephialtes, ix. 22; x. 28. - - Iphitus, king of Elis, v. 4, 8; viii. 26. - - Iphitus, the son of Eurytus, iii. 15; x. 13. - - Iris, the flower, ix. 41. - - Iron, first fused, iii. 12; x. 16. - - Ischepolis, son of Alcathous, killed by the Calydonian boar, i. 42, - 43. - - Isis, the Egyptian goddess, i. 41; ii. 4, 13, 32, 34; v. 25; x. 32. - - Ismenius, a river in Bœotia, ix. 9, 10. - - Isocrates, i. 18. - - Issedones, i. 24, 31; v. 7. - - Isthmian games, i. 44; ii. 1, 2. - People of Elis excluded from them, v. 2; vi. 16. - - Ister, river, viii. 28, 38. - - Ithome, iv. 9, 13, 14, 24, 31. - - Ivory, i. 12; v. 11, 12; vii. 27. - - _Ivy-cuttings_, feast so called, ii. 13. - - - Jason, husband of Medea, ii. 3; v. 17. - - Jay, anecdote about the, viii. 12. - - Jerusalem, viii. 16. - - Jocasta, ix. 5. - (Called Epicaste, ix. 26.) - - Joppa, iv. 35. - - Jordan, the famous river, v. 7. - - - Keys, the three keys of Greece, vii. 7. - - Kites, idiosyncrasy of at Olympia, v. 14. - - - Labyrinth of the Minotaur in Crete, i. 27. - (Cf. Virg. Æneid, v. 588-591. Ovid, Metamorphoses, viii. 159-168.) - - Lacedæmonians go out on campaign only when the moon is at its full, - i. 28. - Go out to battle not to the sound of the trumpet, but to flutes - lyres and harps, iii. 17. - Care not for poetry, iii. 8. - Tactics in battle, iv. 8. - Always conceal their losses in battle, ix. 13. - Their forces at Thermopylæ, x. 20. - Their kings, how tried, iii. 5. - - Lacedæmonian dialect, iii. 15. - Brevity, iv. 7. - - Laconia originally called Lelegia, iv. 1. - - Ladder-pass, viii. 6. - - Læstrygones, viii. 29; x. 22. - - Lais, ii. 2. - - Laius, son of Labdacus, King of Thebes, ix. 5, 26; x. 5. - - Lamp of Athene, ever burning, i. 26. - - Lampsacus, people of, anecdote about, vi. 18. - Great worshippers of Priapus, ix. 31. - - Laomedon, father of Priam, vii. 20; viii. 36. - - Lapithæ, their fight with the Centaurs, i. 17; v. 10. - - La Rochefoucauld anticipated by Pindar. Note, x. 22. - - Laurium, its silver mines, i. 1. - - Law-courts at Athens, various names of, i. 28. - - Leæna, mistress of Aristogiton, i. 23. - - Lebadea in Bœotia, sacred to Trophonius, i. 34; ix. 39. - - Lechæum, ii. 1, 2; ix. 14, 15; x. 37. - - Leda, i. 33; iii. 13, 16. - - Leonidas, the hero of Thermopylæ, i. 13; iii. 3, 4, 14; viii. 52. - - Leontini, the birth-place of the famous Gorgias, vi. 17. - - Leprosy, cure for, v, 5. (Credat Judæus Apella!) - - Lesbos, iii. 2; iv. 35; x. 19, 24. - - Lescheos, author of the _Capture of Ilium_, x. 25, 26, 27. - - Leto, (the Latin _Latona_,) i. 18, 31; iii. 20; viii. 53. - - Leucippus, his love for Daphne, viii. 20. - - Leuctra, i. 13; iv. 26; viii. 27; ix. 6, 13, 14. - - Libya, famous for wild beasts, ii. 21. - - Libyssa, where Hannibal died, viii. 11. - - Linus, ix. 29. - - Lipara, x. 11, 16. - - Lophis, story about, ix. 33. - (Cf. story of Jephthah.) - - Lounges, iii. 14, 15; x. 25. - Lots, iv. 3; v. 25. - - Love, its power, vii. 19. - Success in love, vii. 26. - Cure of melancholy caused by, vii. 5. - Little sympathy with lovers from older people, vii. 19. - Tragedies through love, i. 30; vii 21; viii. 20. - - Lycomidæ, i. 22; iv. 1; ix. 27, 30. - - Lycortas, iv. 29; vii. 9; viii. 50. - - Lycurgus, the famous legislator, iii. 2, 14, 16, 18; v. 4. - - Lygdamis, the father of Artemisia, iii. 11. - - Lygdamis, the Syracusan, as big as Hercules, v. 8. - - Lynceus, son of Aphareus, his keen eyesight, iv. 2. - Slain by Pollux, iv. 3. - - Lynceus, the husband of Hypermnestra, ii. 19, 21, 25. - Succeeds Danaus, ii. 16. - - Lyre, invented by Hermes, v. 14; viii. 17. - First used by Amphion, ix. 5. - - Lysander, iii. 5, 6, 8, 11, 17, 18; ix. 32; x. 9. - - Lysippus, a Sicyonian statuary, i. 43; ii. 9, 20; vi. 1, 2, 4, 5, 14, - 17; ix. 27, 30. - - Lysis, the early schoolmaster of Epaminondas, ix. 13. - - - Macaria, i. 32. - - Machærion, viii. 11. - - Machaon, son of Æsculapius, ii. 11, 23, 26, 38; iii. 26; iv. 3. - - Machinery, or mechanism, - at Olympia, vi. 20. - At Jerusalem, viii. 16. - - Mæander, river in Asia Minor, famous for its windings, v. 14; vii. 2; - viii. 7, 24, 31; x. 32. - - Magic, v. 27. - - Maneros, the Egyptian Linus, ix. 29. - - Mantinea, ii. 8; viii. 3, 8, 12. - - Manto, daughter of Tiresias, vii. 3; ix. 10, 33. - - Marathon, i. 15, 32; iv. 25; x. 20. - - Mardonius, son of Gobryas, i. 1, 27; iii. 4; vii. 25; ix. 1, 2, 23. - Panic of his men, i. 40; ix. 25. - - Marpessa, the Widow, viii. 47, 48. - - Marsyas, i. 24; ii. 7; viii. 9; x. 30. - - Martiora, ix. 21. - - Mausoleums, viii. 16. - - Mausolus, viii. 16. - - Medea, ii. 3, 12; viii. 11. - - Medusa, the Gorgon, i. 21; ii. 20, 21; v. 10, 12, 18; viii. 47; ix. - 34. - - Megalopolis, ii. 9, 27; iv. 29; vi. 12; viii. 27, 30, 33; ix. 14. - Its theatre, ii. 27. - - Megara, i. 39, 40, 41, 42, 43, 44; vii. 15. - - Megaris, i. 39, 44. - - Meleager, ii. 7; iv. 2; x. 31. - - Melicerta, i. 44; ii. 1; ix. 34. - - Memnon, his statue, i. 42. - - Memnonides, birds so called, x. 31. - - Memphis, i. 18. - - Menander, i. 2, 21. - - Menelaus, the son of Atreus and husband of Helen, iii. 1, 14, 19; v. - 18; x. 25, 26. - - Menestratus, ix. 26. - - Miletus, vii. 2, 24; viii. 24, 49; x. 33. - - Milo, of Croton, his wonderful strength, vi. 14. - - Miltiades, son of Cimon, i. 32; ii. 29; vi. 19; vii. 15; viii. 52. - - Minos, i. 17, 27; ii. 30, 34; iii. 2; vii. 2, 4; viii. 53. - - Minotaur, i. 27; iii. 18. - - Minyad, the poem so called, iv. 33; ix. 5; x. 28, 31. - - Mirrors, remarkable ones, vii. 21; viii. 37. - - Mithridates, king of Pontus, i. 20; iii. 23; ix. 7. - - Money, its substitute in old times, iii. 12. - - Moon enamoured of Endymion, v. 1. - Full moon and the Lacedæmonians, i. 28. - - Mullets, love mud, iv. 34. - - Mummius, ii. 1, 2; vii. 15, 16. - His gifts at Olympia, v. 10, 24. - - Musæus, i. 14, 22, 25; iv. 1; x. 5, 7, 9, 12. - - Muses, the, ix. 29. - - Mycenæ, ii. 15, 16; v. 23; vii. 25; viii. 27, 33; ix. 34. - - Myrtilus, the son of Hermes, ii. 18; v. 1, 10; vi. 20; viii. 14. - Myrtle, sacred to Aphrodite, vi. 24. - - Myrtoan sea, why so called, viii. 14. - - Myus, its mosquitoes, vii. 2. - - - Nabis, tyrant at Sparta, iv. 29; vii. 8; viii. 50. - - Naked, its meaning among the ancients. See Note, x. 27. - - Names, confusion in same names general, viii. 15. - Different method of giving names among Greeks and Romans, vii. 7. - - Narcissus, ix. 31, 41. - - Naupactian poems, ii. 3; iv. 2; x. 38. - - Naupactus, iv. 24, 26; vi. 16; ix. 25, 31; x. 38. - - Nausicaa, daughter of Alcinous, i. 22; v. 19. - - Neda, river, iv. 20, 36; v. 6; viii. 38, 41. - - Neleus, iv. 2, 36; v. 8; x. 29, 31. - His posterity, ii. 18; iv. 3. - - Nemean games, ii. 15, 24; vi. 16; viii. 48; x. 25. - - Nemesis, i. 33; vii. 5, 20; ix. 35. - - Neoptolemus, son of Achilles, the Retribution of, iv. 17. - (As to Neoptolemus generally, see _Pyrrhus_.) - - Nereids, ii. 1; iii. 26; v. 19. - - Nereus, iii. 21. - - Nero, the Roman Emperor, ii. 17, 37; v. 12, 25, 26; vii. 17; ix. 27; - x. 7. - - Nessus, iii. 18; x. 38. - - Nestor, iii. 26; iv. 3, 31, 36. - - Nicias, the Athenian General, i. 29. - - Nicias, animal painter, i. 29; iii. 19; iv. 31; vii. 22. - - Nicopolis, founded by Augustus, v. 23; vii. 18; x. 8, 38. - - Nicostratus, v. 21. - - Night, v. 18; vii. 5. - - Night-attack, ingenious, x. 1. - - Nightingales at Orpheus’ tomb, ix. 30. - - Nile, famous river of Egypt, i. 33; ii. 5; iv. 34; v. 7, 14; viii. - 24; x. 32. - - Nineveh, viii. 33. - - Niobe, i. 21; ii. 21; v. 11, 16; viii. 2. - - Nisus, i. 19, 39; ii. 34. - - North wind, viii. 27. (_Boreas._) - - Nymphs, iii. 10; iv. 27; ix. 24; x. 31. - - Nymphon, ii. 11. - - - Oceanus, i. 33. - - Ocnus, x. 29. - See Note. - - Octavia, her temple at Corinth, ii 3. - - Odeum at Athens, i. 8, 14; vii. 20. - - Odysseus, (the Latin _Ulysses_,) i. 22, 35; iii. 12, 20; iv. 12; v. - 25; vi. 6; viii. 3, 14, 44; x. 8, 26, 28, 29, 31. - - Œdipodia, ix. 5. - - Œdipus, i. 28, 30; ix. 2, 5, 26; x. 5. - - Œnobius, i. 23. - - Œnomaus, v. 1, 10, 14, 17, 20, 22; vi. 18, 20, 21; viii. 14, 20. - - Œnotria, viii. 3. - - Œta, Mount, iii. 4; vii. 15; x. 22. - - Olen, i. 18; ii. 13; v. 7; viii. 21; ix. 27; x. 5. - - Oligarchies, established by Mummius, vii. 16, Note. - - Olympias, daughter of Neoptolemus, mother of Alexander the Great, i. - 11, 25; iv. 14; viii 7; ix. 7. - - Olympus, Mount, in Thessaly, vi. 5. - - Olynthus, iii. 5. - - Onatas, ÆEginetan statuary, v. 25, 27; vi. 12; viii. 42; x. 13. - - Onga, ix. 12. - - Onomacritus, i 22; viii. 31, 37; ix. 35. - - Ophioneus, the seer, iv. 10, 12, 13. - - Ophitea, legend about, x. 33. - - Opportunity, the youngest son of Zeus, v. 14. - - Oracles, ambiguous, viii. 11. - (Compare case of ‘Jerusalem’ in Shakspere, 2 Henry IV., Act iv., - Scene iv., 233-241.) - - Orestes, son of Agamemnon, i. 28; ii. 18, 31; iii. 1, 16, 22; vii. - 25; viii. 5, 34. - - Orithyia, i. 19; v. 19. - - Orontes, a river in Syria, vi. 2; viii. 20, 29, 33; x. 20. - - Orpheus, i. 14, 37; ii. 30; iii. 13, 14, 20; v. 26; vi. 20; ix. 17, - 27, 30. - - Osiris, x. 32. - - Osogo, viii. 10. - - Ostrich, ix. 31. - - Otilius, vii. 7; x. 36. - - Otus and Ephialtes, ix. 29. - - Ox-killer, i. 24, 28. - - Oxen given in barter, iii. 12. - - Oxyartes, father of Roxana, i. 6. - - Oxylus, curious tale about, v. 3. - - Ozolian, x. 38. - - - Palæmon, i. 44; ii. 2; viii. 48. - - Palamedes, ii. 20; x. 31. - - Palladium, i. 28; ii. 23. - - Pamphus, i. 38, 39; vii. 21; viii. 35, 37; ix. 27, 29, 31, 35. - - Pan, i. 28; viii. 26, 31, 36, 38, 54. - - Panic fear, x. 23. - - Parian stone, i. 14, 33, 43; v. 11, 12; viii. 25. - - Paris, iii. 22; v. 19; x. 31. - - Parnassus, Mount, x. 4, 5, 6, 8, 32, 33. - - Parrots come from India, ii. 28. - (Did Pausanias remember Ovid’s “Psittacus Eois imitatrix ales ab - Indis.” Amor. ii. 6. 1.) - - Parthenon at Athens, i. 24; viii. 41. - - Patroclus, the friend of Achilles, iii. 24; iv. 28; x. 13, 26, 30. - - Patroclus, Egyptian Admiral, i. 1; iii. 6. - - Pausanias, son of Cleombrotus, i. 13; iii. 17; viii. 52. - - Pausanias, a Macedonian, murderer of Harpalus, ii. 33. - - Peacock sacred to Hera, ii. 17. - - Peace with Wealth, i. 8; ix. 16. - - Pegasus, ii. 4, 31; ix. 31. - - Pelagos, viii. 11. - See Oracles, ambiguous. - - Peleus, father of Achilles, i. 37; ii. 29; iii. 18; v. 18; viii. 45; - x. 30. - - Pelias, iv. 2; v. 8, 17; viii. 11; x. 30. - - Pelion, Mount, x. 19. - - Peloponnesian War, iii. 7; iv. 6; viii. 41, 52. - - Pelops, ii. 18, 22, 26; v. 1, 8, 10, 13, 17; vi. 20, 21, 24; viii. - 14; ix. 40. - - Pencala, river in Phrygia, viii. 4; x. 32. - - Penelope, wife of Odysseus, iii. 12, 13, 20; viii. 12. - - Pentelicus, a mountain in Attica, famous for its stone quarries, i. - 19, 32. - - Penthesilea, v. 11; x. 31. - - Pentheus, i. 20; ii. 2; ix. 2, 5. - - Periander, son of Cypselus, one of the Seven Wise Men, i. 23; x. 24. - - Pericles, i. 25, 28, 29; viii. 41. - - Perjury punished, ii. 2, 18; iv. 22; v. 24. - - Pero, the matchless daughter of Neleus, x. 31. - - Perseus, son of Danae, and grandson of Acrisius, i. 22; ii. 15, 16, - 20, 21, 22, 27; iii. 17; iv. 35; v. 18. - - Persians, i. 18, 32, 33; iii. 9; ix. 32. - Their shields called _Gerrha_, viii. 50; x. 19. - - Petroma, viii. 15. - - Phæacians, iii. 18; viii. 29. - - Phædra, the wife of Theseus, enamoured of her stepson Hippolytus, i. - 22; ii. 32; ix. 16; x. 29. - - Phaennis, a prophetess, x. 15, 20. - - Phaethon, i. 3. - - Phalanthus, x. 10, 13. - - Phalerum, i. 1, 28. - - Phemonoe, first priestess of Apollo at Delphi, x. 5, 6, 12. - - Phidias, famous Athenian statuary, i. 3, 4, 24, 28, 33, 40; v. 10, - 11; vi. 4, 25, 26; vii. 27; ix. 4, 10; x. 10. - His descendants, v. 14. - - Philammon, father of Thamyris, iv. 33; x. 7. - - Philip, oracle about the two Philips, vii. 8. - - Philip, the son of Amyntas, i. 6, 25; ii. 20; iii. 7, 24; iv. 28; v. - 4; vii. 7, 10, 11; viii. 7, 27; ix. 1, 37; x. 2, 3, 36. - - Philip, the son of Demetrius, i. 36; ii. 9; vi. 16; vii. 7, 8; viii. - 8, 50; x. 33, 34. - - Philoctetes, v. 13; viii. 8, 33; x. 27. - - Philomela, i. 5, 14, 41; x. 4. - - Philomelus, x. 2, 8, 33. - - Philopœmen, son of Craugis, iv. 29; vii. 9; viii. 27, 49, 51, 52. - - Phocian Resolution, x. 1. - - Phocian War, iv. 28; ix. 6; x. 3. - - Phœbe, see Hilaira. - - Phœnix, x. 26. - - Phormio, son of Asopichus, i. 23, 29; x. 11. - - Phormio, the fisherman of Erythræ, vii. 5. - - Phormio inhospitable to Castor and Pollux, iii. 16. - - Phoroneus, ii. 15, 19, 20, 21. - - Phrixus, son of Athainas, i. 24; ix. 34, 38. - - Phrontis, the pilot of Menelaus, x. 25. - - Phryne, beloved by Praxiteles, i. 20; ix. 27; x. 15. - - Phrynichus, play of, x. 31. - - Phytalus, i. 37. - - Pillars, viii. 45. - - Pindar, i. 8; ix. 22, 23, 25; x. 24. - Quoted or alluded to, i. 2, 41; iii. 25; iv. 2, 30; v. 14, 22; vi. - 2; vii. 2, 26; ix. 22; x. 5, 16, 22. - - Piræus, i. 1. - - Pirithous, son of Zeus, and friend of Theseus, i. 17, 30; v. 10; - viii. 45; x. 29. - - Pisander of Camirus, ii. 37; viii. 22. - - Pisistratus, tyrant of Athens, i. 3, 23; ix. 6. - Collects Homer’s Poems, vii. 26. - - Pittacus of Mitylene, one of the Seven Wise Men, x. 24. - - Plane-trees, wonderful, vii. 22, with Note. - - Platanistas at Sparta, iii. 11, 14. - - Platæa, battle at, v. 23; vi. 3; ix. 2; x. 15. - - Plato, the famous, i. 30; iv. 32. - Quoted, vii. 17. - Cited, x. 24. - - Pluto, i. 38; ii. 36; ix. 23. - - Poets, at kings’ courts, i. 3. - Statues of, ix. 30. - - Pollux, see Dioscuri. - - Polybius, viii. 9, 30, 37, 44, 48. - - Polycletus, Argive statuary, ii. 17, 20, 22, 24, 27; vi. 2, 4, 7, 9, - 13; viii. 31. - - Polycrates, i. 2; viii. 14. - - Polydamas, vi. 5. - - Polydectes, i. 22. - - Polygnotus, famous Thasian painter, i. 18, 22; ix. 4; x. 25, 26, 27, - 28, 29, 30, 31. - - Polynices, son of Œdipus, ii. 19, 20, 25; iv. 8; ix. 5; x. 10. - - Polyxena, i. 22; x. 25. - - Pomegranate, ii. 17; vi. 14; viii. 37; ix. 25. - - Poplar, ii. 10; v. 13, 14. - - Poseidon, (the Latin _Neptune_,) i. 24, 27, 30; ii. 1, 4, 22, 30; iv. - 42; vi. 25; viii. 10, 25, 42. - - Praxias, x. 19. - - Praxiteles, the famous, lover of Phryne, i. 2, 20, 23, 40, 43, 44; - ii. 21; v. 17; vi. 26; ix. 1, 2, 11, 27, 39; x. 15, 37. - - Priam, ii. 24; iv. 17; x. 25, 27. - - Priapus, ix. 31. - - Processions, i. 2, 29; ii. 35; vii. 18; x. 18. - - Procne, i. 24, 41. - - Procrustes, i. 38. - - Prœtus, ii. 7, 12, 16, 25; viii. 18; x. 10. - - Prometheus, ii. 14, 19; v. 10; x. 4. - - Promontory called _Ass’ jawbone_, iii. 22, 23. - - Prophetical men and women, x. 12, with Note. - - Proserpine, i. 38; ii. 36; iv. 30; viii. 31, 42, 53; ix. 23, 31. - - Proteus, iii. 18; viii. 53. - - Proverbs, see ii. 9; iv. 17; vi. 3, 10; vii. 12; ix. 9, 30, 37; x. 1, - 14, 17, 29. - - Providence, v. 25. - - Prusias, viii. 11. - - Psamathe, i. 43; ii. 19. - - Psyttalea, island of, i. 36; iv. 36. - - Ptolemies proud of calling themselves Macedonians, x. 7, cf. vi. 3. - Much about the various Ptolemies in, i. 6, 7, 8, 9. - - Purple, iii. 21; v. 12. - - Puteoli, iv. 35; viii. 7. - - Pylades, i. 22; ii. 16, 29; iii. 1. - - Pylæ, that is Thermopylæ, ix. 15. - - Pylos, iv. 2, 3, 31, 36. - - Pyramids, ix. 36. - - Pyrrhus (Neoptolemus), the son of Achilles, i. 4, 11, 13; ii. 23; - iii. 20, 25, 26; iv. 17; x. 7, 23, 24, 25, 26. - - Pyrrhus, King of Epirus, i. 6, 9, 10, 11; iv. 29, 35. - - Pythionice, i. 37. - - Pytho, v. 3; x. 6. - - - Quoits, ii. 16; v. 3; vi. 14. - - - Return from Ilium, Poem so called, x. 28, 29, 30. - - Rhea, viii. 8, 36; ix. 2, 41. - - Rhegium, iv. 23, 26; v. 25. - - Rhianus, iv. 1, 6, 15, 17. - - Rhinoceros, v. 12; ix. 21. - Called also Ethiopian bull. - - Rhœcus of Samos, viii. 14; ix. 41; x. 38. - - Rose, sacred to Aphrodite, vi. 24. - - Roxana, wife of Alexander the Great, i. 6; ix. 7. - - - Sacadas, ii. 22; iv. 27; vi. 14; ix. 30; x. 7. - - Sacrifices, remarkable, vii. 18; viii. 29, 37. - - Sails, an invention of Dædalus, ix. 11. - - Salamis, i. 35, 36, 40. - - Samos, vii. 2, 4, 10. - - Sanctuaries, not to be approached by the profane, viii. 5; x. 32, - (Procul o, procul este, profani!) - - Sappho, the Lesbian Poetess, i. 25, 29; viii. 18; ix. 27, 29. - - Sardinia, x. 17. - - Sardis, iii. 9; iv. 24. - - Sardonic laughter, x. 17. - - Saturnus. See Cronos. - - Satyrs, i. 23. - Satyr of Praxiteles, i. 20. - - Scamander, v. 25. - - Scedasus and his two daughters, ix. 13. - - Scimetar of Cambyses, i. 28. - - Scipio, viii. 30. - - Sciron, killed by Theseus, i. 3, 44. - - Scopas, i. 43; ii. 10, 22; vi. 25; viii. 28, 45, 47; ix. 10, 17. - - Scorpion with wings, ix. 21. - - Scylla, daughter of Nisus, legend about, ii. 34. - - Scyllis of Scione, famous diver, x. 19. - - Scythians, travel in waggons, viii. 43. - (Compare Horace, Odes, Book iii. Ode 24. 9-11. “Campestres - melius Scythae, Quorum plaustra vagas rite trahunt domos, - Vivunt.”) - - Sea, Red, i. 33. - Dead, v. 7. - - Seasons, v. 11, 17; ix. 35. - - Seleucia, on the Orontes, i. 16; viii. 33. - - Seleucus, son of Antiochus, i. 6, 16. - - Semele, daughter of Cadmus, mother of Dionysus by Zeus, ii. 31, 37; - iii. 24; ix. 5. - - Serapis, i. 18; ii. 4, 34; iii. 14, 22, 25; iv. 32; vii. 21; ix. 24. - - Ser, and the Seres, vi. 26. - - Seriphus, i. 22. - - Serpents, remarkable ones, viii. 4, 16. - None in Sardinia, x. 17. - - Sheep, accompanying Spartan kings to war, ix. 13. - - Shields, Used by the Celts in fording rivers, x. 20. - - Ship at Delos, i. 29. - - Sibyl, ii. 7; vii. 8; x. 9. - - Sibyls, various, x. 12. - - Sicily, a small hill near Athens, viii. 11. - - Sight suddenly lost and recovered, iv. 10, 12; x. 38. - - Silenus, i. 4, 23; ii. 22; iii. 25. - Sileni mortal, vi. 24. - - Simonides, i. 2; iii. 8; vi. 9; ix. 2; x. 27. - - Sinis, i. 37; ii. 1. (Pityocamptes.) - - Sirens, ix. 34; x. 6. - - Sisters, love of by brothers, i. 7; iv. 2; ix. 31. - - Sisyphus, son of Æolus, ii. 1, 3, 5; x. 31. - - Sleep the god most friendly to the Muses, ii. 31. - - Smyrna, v. 8; vii. 5. - - Snake, story about, x. 33. - - Socrates, i. 22, 30; ix. 35. - - Solon, i. 16, 18; x. 24. - - Sophocles, i. 21, 28. - - Sosigenes, viii. 31. - - Sosipolis, vi. 20, 25. - - Sparta, iii. 11, 12, 13, 14, 15, 16, 17, 18. - - Sparti, viii. 11; ix. 5. Note. ix. 10. - - Speech, ill-advised, iii. 7, 8. - - Sperchius, river, x. 20, 21, 22, 23. - - Sphacteria, i. 13, 15; iii. 5; iv. 36; v. 26; vi. 22. - - Sphinx, the, ix. 26. - - Spiders, ix. 6. - - Stade. See Note, i. 1. - - Stesichorus, iii. 19. - - Stratagems of Homer, iv. 28. - - Strongyle, a volcanic island, x. 11. - - Stymphelides, birds so called, viii. 22. - - Styx, river, viii. 17, 18. - - Submission to an enemy, technical term for, Note on x. 20. - See also iii. 12. - - Sulla, i. 20; ix. 7, 33; x. 20. - - Sun-shade used by ladies, vii. 22. - - Sunium, i. 1, 28. - - Suppliants not to be injured with impunity, vii. 24, 25. - See also iii. 4; iv. 24. - - Sus, river, ix. 30. - - Susa, i. 42; iii. 9, 16; iv. 31; vi. 5. - - Swallows, idiosyncrasy of at Daulis, x. 4. - - Swan-eagles, viii. 17. - - - Tænarum, promontory of, iii. 14, 25; iv. 24. - - Tantalus, ii. 22; v. 13; x. 30, 31. - - Taraxippus, vi. 20. - - Tarentum, iii. 12; x. 10, 13. - - Tarsus, viii. 28. - - Telamon, son of Æacus, i. 35, 42; ii. 29; viii. 45. - - Telesilla, ii. 20, 28, 35. - - Tellias of Elis, x. 1, 13. - - Tenedos, x. 14. - Tenedian axe, x. 14. - - Tereus, i. 5, 41; ix. 16; x. 4. - - Teucer, son of Telamon, i. 28; viii. 15. - - Thamyris, iv. 33; ix. 5, 30; x. 7, 30. - - Thebes, ii. 6; iv. 27; vii. 15, 17; viii. 33; ix. 3, 5, 6, 7, 8. - - Themis, v. 17; viii. 25; x. 5. - - Themisto, reputed by some mother of Homer, x. 24. - - Themistocles, i. 1, 36; viii. 50, 52; x. 14. - - Theoclus, Messenian seer, iv. 16, 20, 21. - - Theodorus of Samos, iii. 12; viii. 14; ix. 41; x. 38. - His seal carved out of an emerald for Polycrates, viii. 14. - - Thermopylæ, vii. 15; ix. 32; x. 20, 21. - - Thersites, x. 31. - - Theseus, i. 1, 2, 3, 17, 19, 22, 27, 37, 39, 41, 44; ii. 1, 22, 30, - 32; iii. 18, 24; v. 10, 11; vii. 17; viii. 45, 48; ix. 31, 40; - x. 29. - - Thetis, mother of Achilles, v. 18, 22. - - Thucydides, the famous Historian, i. 23; vi. 19. - Possibly alluded to, i. 8. - - Thyestes, ii. 18. - - Thyiades, x. 4, 19, 32. - - Thyrsus of Dionysus, iv. 36; viii. 31. - - Tiger, ix. 21. - - Timagoras, tragic story of, i. 30. - - Timon of Athens, the famous Misanthrope, i. 30. - - Timotheus, the Milesian harper and poet, iii. 12; viii. 50. - - Tiphys, the pilot of the Argo, ix. 32. - - Tiresias, vii. 3; ix. 18, 32, 33. - - Tiryns, ii. 16, 17, 25; v. 23; vii. 25; viii. 2, 33, 46; ix. 36. - - Tisias, vi. 17. - - Tissaphernes, iii. 9. - - Titans, the, vii. 18; viii. 37. - - Tityus, iii. 18; x. 4, 11, 29. - - Tomb of Helen, a Jewess, at Jerusalem, viii. 16. - - Tortoises, i. 44; viii. 23. - Lyres made out of them, ii. 19; viii. 17, 54. - - Townships of Attica, i. 31, 32, 33. - - Traitors, various ones that troubled Greece, vii. 10. - - Trajan, the Emperor, iv. 35; v. 12. - - Treasuries, ix. 36, 37, 38; x. 11. - - Trench, the Great, iv. 6, 17, 20, 22. - - Tripods, v. 17; vii. 4. - - Triptolemus, i. 14, 38; ii. 14; vii. 18; viii. 4. - - Tritons, viii. 2; ix. 20, 21. - - Trœzen, ii. 30, 31, 32, 33, 34. - - Trophies, unwisdom of erecting, ix. 40. - - Trophonius, iv. 16, 32; viii. 10; ix. 11, 37, 39, 40; x. 5. - - Tros, father of Ganymede, v. 24. - - Troy, why it fell, x. 33. - (Compare Horace, Odes, iii. 3. 18-21. “Ilion, Ilion Fatalis - incestusque judex Et mulier peregrina vertit In pulverem.”) - - Tyndareus, ii. 18; iii. 1, 15, 17, 18, 21. - - Tyrants, the Thirty, i. 29. - - Tyrtæus, iv. 6, 8, 13, 14, 15, 16. - - - Ulysses. See Odysseus. - - Umpires at Olympia, v. 9. - - Unknown gods, i. 1; v. 14. - (Compare Acts: xvii. 23.) - - - Venus. See Aphrodite. - - Vermilion, viii. 39. - - Vespasian, the Roman Emperor, vii. 17. - - Vesta, i. 18; ii. 35; v. 14. - - Vinegar, its effect on Pearls, viii. 18. - - Voice, found through terror, x. 15. - - Volcanic islands, x. 11. - - Vulcan. See Hephæstus. - - - Water, various kinds of, iv. 35. - - To whitewash two walls, Proverb, vi. 3. See Note. - - Wine elevating, iii. 19. - (“Vinum lætificat cor hominis.” Ps. ciii. 15.) - - Wise Men, the Seven, i. 23; x. 24. - Their famous sayings, especially _Know thyself_, and _Not too much - of anything_, x. 24. - - Wolves, men turned into, vi. 8; viii. 2. - Many in the neighbourhood of Croton, vi. 14. - None in Sardinia, x. 17. - - Word for the day given to soldiers, ix. 27. - - Wordsworth on Daphne. - See Note, x. 7. - - World, centre of, x. 16. - - Worshipping the deity with other people’s incense, Proverb, ix. 30. - - - Xanthippus, father of Pericles, i. 25; iii. 7; viii. 52. - - Xenocrates, iv. 32; ix. 13. - - Xenophon, i. 3; v. 6; ix. 15. - - Xerxes, i. 8; iii. 4; vi. 5; viii. 42, 46; x. 7, 35. - - - Young, Dr., On Commentators, Preface, p. vi. - - - Zancle, iv. 23. - - Zethus, ii. 6; ix. 5, 8, 17. - - Zeus, (the Latin _Jupiter_,) the chief of the gods, viii. 36. - Assumed the appearance of Amphitryon, v. 18. - Traditions about his early years, iv. 33; v. 7; viii. 8, 28, 36, 38. - His two jars, viii. 24. - Represented with three eyes, why, ii. 24. - - - - -Transcriber’s Notes - - -A number of typographical errors were corrected silently. - -Cover image is in the public domain. - -Index was added to table of contents. - -Index for Calydonian boar to vol 9 chapter 45 deleted as no such chapter -exists. - -Errata was incorporated into text. - -*** END OF THE PROJECT GUTENBERG EBOOK PAUSANIAS' DESCRIPTION OF -GREECE, VOLUME II. *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for an eBook, except by following -the terms of the trademark license, including paying royalties for use -of the Project Gutenberg trademark. If you do not charge anything for -copies of this eBook, complying with the trademark license is very -easy. You may use this eBook for nearly any purpose such as creation -of derivative works, reports, performances and research. Project -Gutenberg eBooks may be modified and printed and given away--you may -do practically ANYTHING in the United States with eBooks not protected -by U.S. copyright law. Redistribution is subject to the trademark -license, especially commercial redistribution. - -START: FULL LICENSE - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license. - -Section 1. General Terms of Use and Redistributing Project -Gutenberg-tm electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country other than the United States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed: - - This eBook is for the use of anyone anywhere in the United States and - most other parts of the world at no cost and with almost no - restrictions whatsoever. You may copy it, give it away or re-use it - under the terms of the Project Gutenberg License included with this - eBook or online at www.gutenberg.org. If you are not located in the - United States, you will have to check the laws of the country where - you are located before using this eBook. - -1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm website -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that: - -* You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation." - -* You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works. - -* You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - -* You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from the Project Gutenberg Literary Archive Foundation, the manager of -the Project Gutenberg-tm trademark. Contact the Foundation as set -forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org - -Section 3. Information about the Project Gutenberg Literary -Archive Foundation - -The Project Gutenberg Literary Archive Foundation is a non-profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws. - -The Foundation's business office is located at 809 North 1500 West, -Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up -to date contact information can be found at the Foundation's website -and official page at www.gutenberg.org/contact - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without -widespread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine-readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate - -Section 5. General Information About Project Gutenberg-tm electronic works - -Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our website which has the main PG search -facility: www.gutenberg.org - -This website includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. |