Scroll II. Corinth

{2.1.1} The Corinthian land is a portion of the Argive, and is named after Korinthos. That Korinthos was a son of Zeus I have never known anybody say seriously except the majority of the Corinthians. Eumēlos, the son of Amphilytos, [1] of the family called Bakkhidai, who is said to have composed the epic poem, says in his Corinthian History (if indeed the history be his) that Ephyra, the daughter of Okeanos, dwelled first in this land; that afterwards Marathon, the son of Epopeus, the son of Aloeus, the son of Hēlios [Sun], fleeing from the lawless violence of his father, migrated to the sea coast of Attica; that on the death of Epopeus he came to Peloponnesus, divided his kingdom among his sons, and returned to Attica; and that Asopia was renamed after Sikyon, and Ephyraia after Korinthos.
{2.1.2}* [2] Corinth is no longer inhabited by any of the old Corinthians, but by colonists sent out by the Romans. This change is due to the Achaean League. [3] The Corinthians, being members of it, joined in the war against the Romans, which Kritolaos, when appointed general of the Achaeans, brought about by persuading to revolt both the Achaeans and the majority of the Greeks outside the Peloponnesus. When the Romans won the war, they carried out a general disarmament of the Greeks [4] and dismantled the walls of such cities as were fortified. Corinth was laid waste by Mummius, who at that time commanded the Romans in the field, and it is said that it was afterwards refounded by Caesar, [5] who was the author of the present constitution of Rome. Carthage, too, they say, was refounded in his reign.
{2.1.3} In the Corinthian territory is also the place called Cromyon from Cromus the son of Poseidon. Here they say that Phaia was bred; overcoming this sow was one of the traditional achievements of Theseus. Farther on the pine still grew by the shore at the time of my visit, and there was an altar of Melikertes. At this place, they say, the boy was brought ashore by a dolphin; Sisyphus found him lying and gave him burial on the Isthmus, establishing the Isthmian games in his honor.* [6]
{2.1.4} At the beginning of the Isthmus is the place where the brigand Sinis used to take hold of pine trees and draw them down. All those whom he overcame in fight he used to tie to the trees, and then allow them to swing up again. Thereupon each of the pines used to drag to itself the bound man, and as the bond gave way in neither direction but was stretched equally in both, he was torn in two. This was the way in which Sinis himself was slain by Theseus. For Theseus rid of evildoers the road from Troizen to Athens,* [7] killing those whom I have enumerated and, in sacred Epidaurus, Periphetes, thought to be the son of Hephaistos, who used to fight with a bronze club.
{2.1.5} The Corinthian Isthmus stretches on the one hand to the sea at Kenkhreai, and on the other to the sea at Lekhaion. For this is what makes the region to the south mainland. He who tried to make the Peloponnesus an island gave up before digging through the Isthmus. Where they began to dig is still to be seen, but into the rock they did not advance at all. So it still is mainland as its nature is to be. Alexander the son of Philip wished to dig through Mimas, and his attempt to do this was his only unsuccessful project. The people of Knidos began to dig through their isthmus, but the Pythian priestess stopped them. So difficult it is for man to alter by violence the things that belong to the gods [tà theia].
{2.1.6} A legend of the Corinthians about their land is not peculiar to them, for I believe that the Athenians were the first to relate a similar story to glorify Attica. The Corinthians say that Poseidon had a dispute with Hēlios [Sun] about the land, and that Briareos arbitrated between them, assigning to Poseidon the Isthmus and the parts adjoining, and giving to Hēlios the height above the city. Ever since, they say, the Isthmus has belonged to Poseidon.
{2.1.7} Worth seeing here are a theater and a white-marble race-course. Within the sanctuary of the god stand on the one side portrait statues of athletes who have won victories at the Isthmian games, on the other side pine trees growing in a row, the greater number of them rising up straight. On the temple, which is not very large, stand bronze Tritons. In the front part of the temple are statues [agalmata], two of Poseidon, a third of Amphitrite, and a Sea, which also is of bronze. The offerings inside were dedicated in our time by Herodes the Athenian, four horses, gilded except for the hoofs, which are of ivory,
{2.1.8} and two gold Tritons beside the horses, with the parts below the waist of ivory. On the car stand Amphitrite and Poseidon, and there is the boy Palaimon upright upon a dolphin. These too are made of ivory and gold. On the middle of the base on which the car is has been crafted a Sea holding up the young Aphrodite, and on either side are the nymphs called Nereids. I know that there are altars to these in other parts of Greece, and that some Greeks have even dedicated to them precincts by shores, where honors are also paid to Achilles. In Gabala is a holy sanctuary of Doto, where there was still remaining the robe by which the Greeks say that Eriphyle was bribed to wrong her son Alkmaion.
{2.1.9} Among the reliefs on the base of the statue of Poseidon are the sons of Tyndareus, because these too are saviors of ships and of sea-faring men. The other offerings are statues [agalmata] of Calm and of Sea, a horse like a whale from the breast onward, Ino and Bellerophontes, and the horse Pegasus [Pegasos].
{2.2.1} Within the enclosure is on the left a temple of Palaimon, with statues [agalmata] in it of Poseidon, Leukothea, and Palaimon himself. There is also what is called his Holy of Holies, and an underground descent to it, where they say that Palaimon is concealed. Whosoever, whether Corinthian or stranger, swears falsely here, can by no means escape from his oath. There is also an ancient sanctuary called the altar of the Cyclopes, and they sacrifice to the Cyclopes upon it.
{2.2.2} The tombs of Sisyphus and of Neleus—for they say that Neleus came to Corinth, died of disease, and was buried near the Isthmus—I do not think that anyone would look for after reading Eumēlos. For he says that not even to Nestor did Sisyphus show the tomb of Neleus, because it must be kept unknown to everybody alike, and that Sisyphus is indeed buried on the Isthmus, but that few Corinthians, even those of his own day, knew where the tomb was. The Isthmian games were not interrupted even when Corinth had been laid waste by Mummius, but so long as it lay deserted the celebration of the games was entrusted to the Sikyonians, and when it was rebuilt the honor was restored to the present inhabitants.
{2.2.3} The names of the Corinthian harbors were given them by Lekhes and Cenchrias, said to be the children of Poseidon and Peirene the daughter of Akhelōos, though in the poem called The Great Ehoiai Peirene is said to be a daughter of Oibalos. In Lechaion are a sanctuary and a bronze statue [agalma] of Poseidon, and on the road leading from the Isthmus to Cenchreae a temple and ancient wooden-statue [xoanon]of Artemis. In Kenkhreai are a temple and a stone statue [agalma] of Aphrodite, after it on the mole running into the sea a bronze statue of Poseidon, and at the other end of the harbor sanctuaries of Asklepios and of Isis. Right opposite Kenkhreai is Helen’s Bath. It is a large stream of salt, tepid water, flowing from a rock into the sea.
{2.2.4} As one goes up to Corinth are tombs, and by the gate is buried Diogenes of Sinope, whom the Greeks surname the Dog. Before the city is a grove of cypresses called Craneum. Here are a precinct of Bellerophontes, a temple of Aphrodite Melainis and the tomb of Lais, upon which is set a lioness holding a ram in her fore-paws.
{2.2.5} There is in Thessaly another tomb which claims to be that of Lais, for she went to that country also when she fell in love with Hippostratos. The story is that originally she was of Hycara in Sicily. Taken captive while yet a girl by Nikias and the Athenians, she was sold and brought to Corinth, where she surpassed in beauty the courtesans of her time, and so won the admiration of the Corinthians that even now they claim Lais as their own.
{2.2.6} The things worthy of mention in the city include the extant remains of antiquity, but the greater number of them belong to the period of its second ascendancy. On the marketplace, where most of the sanctuaries are, stand Artemis surnamed Ephesian and wooden images of Dionysus, which are covered with gold with the exception of their faces; these are ornamented with red paint. They are called Lysius and Baccheus,
{2.2.7} and I too give the story told about them. They say that Pentheus treated Dionysus despitefully, his crowning outrage being that he went to Kithairon, to spy upon the women, and climbing up a tree beheld what was done. When the women detected Pentheus, they immediately dragged him down, and joined in tearing him, living as he was, limb from limb. Afterwards, as the Corinthians say, the Pythian priestess commanded them by an oracle to discover that tree and to worship it equally with the god. For this reason they have made these images from the tree.
{2.2.8} There is also a temple of Fortune, with a standing statue [agalma] of Parian marble. Beside it is a sanctuary for all the gods. Hard by is built a fountain, on which is a bronze Poseidon; under the feet of Poseidon is a dolphin spouting water. There is also a bronze Apollo surnamed Clarius and a statue [agalma] of Aphrodite made by Hermogenes of Cythera. There are two bronze, standing statues [agalmata] of Hermes, for one of which a temple has been made. The images of Zeus also are in the open; one had not a surname, another they call Khthonios (of the Lower World) and the third Most High.
{2.3.1} In the middle of the marketplace is a bronze Athena, on the pedestal of which are made-in-relief-figures [agalmata] of the Muses. Above the marketplace is a temple of Octavia the sister of Augustus, who was emperor of the Romans after Caesar, the founder of the modern Corinth.
{2.3.2} On leaving the marketplace along the road to Lekhaion you come to a gateway, on which are two gilded chariots, one carrying Phaethon the son of Hēlios [Sun], the other Hēlios himself. A little farther away from the gateway, on the right as you go in, is a bronze Hēraklēs. After this is the entrance to the water of Peirene. The legend about Peirene is that she was a woman who became a spring because of her tears shed in lamentation for her son Cenchrias, who was unintentionally killed by Artemis.
{2.3.3} The spring is ornamented with white marble, and there have been made chambers like caves, out of which the water flows into an open-air well. It Is pleasant to drink, and they say that the Corinthian bronze, when red-hot, is tempered by this water, since bronze … the Corinthians have not. Moreover near Peirene are a statue [agalma] and a sacred enclosure of Apollo; in the latter is a painting of the exploit of Odysseus against the suitors.
{2.3.4} Proceeding on the direct road to Lekhaion we see a bronze statue [agalma] of a seated Hermes. By him stands a ram, for Hermes is the god who is thought most to care for and to increase flocks, as Homer puts it in the Iliad:
Son was he of Phorbas, the dearest of Trojans to Hermes,
Rich in flocks, for the god vouchsafed him wealth in abundance.
The story told at the mysteries of the Mother about Hermes and the ram I know but do not relate. After the image of Hermes come Poseidon, Leukothea, and Palaimon on a dolphin.
{2.3.5} The Corinthians have baths in many parts of the city, some put up at the public charge and one by the emperor Hadrian.* [8] The most famous of them is near the Poseidon. It was made by the Spartan Eurykles, who beautified it with various kinds of stone, especially the one quarried at Krokeai in Laconia. On the left of the entrance stands a Poseidon, and after him Artemis hunting. Throughout the city are many springs [krēnai], for the Corinthians have a copious supply of flowing water, besides the water which the emperor Hadrian brought from Lake Stymphalos, but the most noteworthy is the one by the side of the statue [agalma] of Artemis. Over it is a Bellerophontes, and the water flows through the hoof of the horse Pegasus [Pegasos].
{2.3.6} As you go along another road from the marketplace [agorā], which leads to Sikyon, you can see on the right of the road a temple [nāos] of Apollo, which has a bronze statue [agalma] of him. A little farther along the way is a well called the Spring [krēnē] of Glauke. Into this well they say she [= Glauke] threw herself, thinking that the water would be a cure for [the pain that she was suffering from] the magical drugs [pharmaka] of Medea. Above this spring [krēnē] has been built what is called the Odeum [ōideion], beside which is the tomb [mnēma] of Medea’s children. Their names were Mermeros and Pheres, and they are said to have been stoned to death by the Corinthians [9] because—as is also said—they had brought to Glauke the gifts [dōra] [from Medea].*
{2.3.7} And, since their death was violent and unjust, the infant offspring [nēpia tekna] of the Corinthians kept on being destroyed by them [= the ghosts of the children of Medea] until, in accordance with what the god [= Apollo] said-as-an-oracular pronouncement [khrēnai], yearly sacrifices [thusiai] were established in their honor and a figure of Terror [Deima] was set-up-in-compensation [epi-stēnai]. This figure still exists, even in my time: it is the image [eikōn] of a woman rather frightful to look at. After Corinth was destroyed by the Romans and the old Corinthians were wiped out, the new settlers no longer observed the custom of offering those sacrifices [thusiai] to the sons of Medea, nor do their children [who are initiated into the hero cult of the children of Medea] cut their hair for them or wear black clothes.* [10]
{2.3.8} On the occasion referred to Medea went to Athens and lived with Aigeus, but subsequently she was detected plotting against Theseus and fled from Athens also; coming to the land then called Aria she caused its inhabitants to be named after her Medes. The son, whom she brought with her in her flight to the Arii, they say she had by Aigeus, and that his name was Mēdos. Hellanicus, however, calls him Polyxenos and says that his father was Jason.
{2.3.9} The Greeks have an epic poem called Naupactia. In this Jason is represented as having removed his home after the death of Pelias from Iolkos to Corcyra, and Mermerus, the elder of his children, to have been killed by a lioness while hunting on the mainland opposite. Of Pheres is recorded nothing. But Kinaithon of Lacedaemon, another writer of pedigrees in verse, said that Jason’s children by Medea were a son Medeus and a daughter Eriopis; he too, however, gives no further information about these children.
{2.3.10} Eumēlos said that Hēlios [Sun] gave the Asopian land to Aloeus and Ephyraia to Aietes. When Aietes was departing for Kolkhis he entrusted his land to Bounos, the son of Hermes and Alkidameiā, and when Bounos died Epopeus the son of Aloeus extended his kingdom to include the Ephyraeans. Afterwards, when Korinthos, the son of Marathon, died childless, the Corinthians sent for Medea from Iolkos and bestowed upon her the kingdom.
{2.3.11} Through her Jason was king in Corinth, and Medea, as her children were born, carried each to the sanctuary of Hērā and concealed them, doing so in the belief that so they would be immortal. At last she learned that her hopes were vain, and at the same time she was detected by Jason. When she begged for pardon he refused it, and sailed away to Iolkos. For these reasons Medea too departed, and handed over the kingdom to Sisyphus.
{2.4.1} This is the account that I read, and not far from the tomb is the temple of Athena Khalinitis (Bridler). For Athena, they say, was the divinity who gave most help to Bellerophontes, and she delivered to him Pegasus [Pegasos], having herself broken in and bridled him. The statue [agalma] of hers is of wood [xoanon], but face, hands and feet are of white marble.
{2.4.2} That Bellerophontes was not an absolute king, but was subject to Proitos and the Argives is the belief of myself and of all who have read carefully the Homeric poems. [11] When Bellerophontes migrated to Lycia it is clear that the Corinthians none the less were subject to the despots at Argos or Mycenae. By themselves they provided no leader for the campaign against Troy, but shared in the expedition as part of the forces, Mycenaean and other, led by Agamemnon.
{2.4.3} Sisyphus had other sons besides Glaukos, the father of Bellerophontes a second was Ornytion, and besides him there were Thersandros and Almus. Ornytion had a son Phokos, reputed to have been begotten by Poseidon. He migrated to Tithorea in what is now called Phokis, but Thoas, the younger son of Ornytion, remained behind in Corinth. Thoas begat Damophon, Damophon begat Propodas, and Propodas begat Doridas and Hyanthidas. While these were kings the Dorians took the field against Corinth, their leader being Aletes, the son of Hippotas, the son of Phylas, the son of Antiokhos, the son of Hēraklēs. So Doridas and Hyanthidas gave up the kingship to Aletes and remained in Corinth, but the Corinthian people were conquered in battle and expelled by the Dorians.
{2.4.4} Aletes himself and his descendants reigned for five generations to Bacchis, the son of Prumnis, and, named after him, the Bakkhidai reigned for five more generations to Telestes, the son of Aristodemos. Telestes was killed in hate by Arieus and Perantas, and there were no more kings, but Prytanes (‘Presidents’) taken from the Bakkhidai and ruling for one year, until Kypselos, the son of Eetion, became tyrant and expelled the Bakkhidai. [12] Kypselos was a descendant of Melas, the son of Antasus. Melas from Gonoussa above Sikyon joined the Dorians in the expedition against Corinth. When the god expressed disapproval Aletes at first ordered Melas to withdraw to other Greeks, but afterwards, mistaking the oracle, he received him as a settler. Such I found to be the history of the Corinthian kings.
{2.4.5} Now the sanctuary of Athena Khalinitis is by their theater, and near is a naked wooden image of Hēraklēs, said to be a work of Daidalos. All the works of this artist, although rather uncouth to look at, are nevertheless distinguished by a kind of inspiration. Above the theater is a sanctuary of Zeus surnamed in the Latin tongue Capitolinus, which might be rendered into Greek , ‘Koruphaios’. Not far from this theater is the ancient gymnasium, and a spring called Lerna. Pillars stand around it, and seats have been made to refresh in summer time those who have entered it. By this gymnasium are temples of Zeus and Asklepios. The statues [agalmata] of Asklepios and of Hygieia are of white marble, that of Zeus is of bronze.
{2.4.6} The Acrocorinth is a mountain peak above the city, assigned to Hēlios by Briareos when he acted as adjudicator, and handed over, the Corinthians say, by Hēlios to Aphrodite. As you go up this Acrocorinth you see two precincts of Isis, one if Isis surnamed Pelagian (Marine) and the other of Egyptian Isis, and two of Serapis, one of them being of Serapis called ‘Canopus’. After these are altars to Hēlios, and a sanctuary of Necessity and Force, into which it is not customary to enter.
{2.4.7} Above it are a temple of the Mother of the gods and a throne; the image and the throne are made of stone. The temple of the Fates and that of Demeter and the Maiden have statues [agalmata] that are not exposed to view. Here, too, is the temple of Hērā Bounaia set up by Bounos the son of Hermes. It is for this reason that the goddess is called Bounaia.
{2.5.1} As you go up to the summit of the Acrocorinth, there is a shrine [nāos] of Aphrodite. The statues [agalmata] there are Aphrodite herself, armed, also Hēlios, also Eros with a bow. The spring [pēgē], which is behind the shrine [nāos], they say was the gift of Asopos to Sisyphus, who knew, so they also say, that Zeus had abducted Aegina, the daughter of Asopos, but refused to give information to the seeker before he had some spring-water given him on the Acrocorinth. When Asopos granted this request, Sisyphus turned informer, and because of that he receives—if anyone believes it—punishment in Hādēs. I have heard people say that this spring-water and Peirene are the same, and that the water in the city flows there underground all the way from here.* [13]
{2.5.2} This Asopos rises in the Phliasian territory, flows through the Sikyonian, and empties itself into the sea here. His daughters, say the Phliasians, were Corcyra, Aegina, and Thebe. Corcyra and Aegina gave new names to the islands called Scheria and Oinone, while from Thebe is named the city below the Kadmeia. The Thebans do not agree, but say that Thebe was the daughter of the Boeotian, and not of the Phliasian, Asopos.* [14]
{2.5.3} The other stories about the river are current among both the Phliasians and the Sikyonians, for instance that its water is foreign and not native, in that the Maeander, descending from Kelainai through Phrygia and Caria, and emptying itself into the sea at Miletus, goes to the Peloponnesus and forms the Asopos. I remember hearing a similar story from the Delians, that the stream which they call Inopus comes to them from the Nile. Further, there is a story that the Nile itself is the Euphrates, which disappears into a marsh, rises again beyond Aethiopia and becomes the Nile.
{2.5.4} Such is the account I heard of the Asopos. When you have turned from the Acrocorinth into the mountain road you see the Teneatic gate and a sanctuary of Eileithuia. The town called Tenea is just about sixty stadium-lengths distant. The inhabitants say that they are Trojans who were taken prisoners in Tenedos by the Greeks, and were permitted by Agamemnon to dwell in their present home. For this reason they honor Apollo more than any other god.
{2.5.5} As you go from Corinth, not into the interior but along the road to Sikyon, there is on the left not far from the city a burned temple. There have, of course, been many wars carried on in Corinthian territory, and naturally houses and sanctuaries outside the wall have been fired. But this temple, they say, was Apollo’s, and Pyrrhos the son of Achilles burned it down. Subsequently I heard another account, that the Corinthians built the temple for Olympian Zeus, and that suddenly fire from some quarter fell on it and destroyed it.
{2.5.6} The Sikyonians, the neighbors of the Corinthians at this part of the border, say about their own land that Aigialeus was its first and aboriginal inhabitant, that the district of the Peloponnesus still called Aigialos was named after him because he reigned over it, and that he founded the city Aigialeia on the plain. Their citadel, they say, was where is now their sanctuary of Athena; further, that Aigialeus begat Europs, Europs Telchis, and Telchis Apis.
{2.5.7} This Apis reached such a height of power before Pelops came to Olympia that all the territory south of the Isthmus was called after him Apia. Apis begat Thelxion, Thelxion Aigyros, the Thourimakhos, and Thourimakhos Leukippos. Leukippos had no male issue, only a daughter Calchinia. There is a story that this Calchinia mated with Poseidon; her child was reared by Leukippos, who at his death handed over to him the kingdom. His name was Peratos.
{2.5.8} What is reported of Plemnaios, the son of Peratos, seemed to me very wonderful. All the children borne to him by his wife died the very first time they wailed. At last Demeter took pity on Plemnaios, came to Aigialeia in the guise of a strange woman, and reared for Plemnaios his son Orthopolis. Orthopolis had a daughter Khrysorthe, who is thought to have borne a son named Koronos to Apollo. Koronos had two sons, Korax and a younger one Lamedon.
{2.6.1} Korax died without issue, and at about this time came Epopeus from Thessaly and took the kingdom. In his reign the first hostile army is said to have invaded the land, which before this had enjoyed unbroken peace. The reason was this. Antiope, the daughter of Nykteus, had a name among the Greeks for beauty, and there was also a report that her father was not Nykteus but Asopos, the river that separates the territories of Thebes and Plataea.
{2.6.2} This woman Epopeus carried off but I do not know whether he asked for her hand or adopted a bolder policy from the beginning. The Thebans came against him in arms, and in the battle Nykteus was wounded. Epopeus also was wounded, but won the day. Nykteus they carried back ill to Thebes, and when he was about to die he appointed to be regent of Thebes his brother Lykos for Labdacus, the son of Polydoros, the son of Kadmos, being still a child, was the ward of Nykteus, who on this occasion entrusted the office of guardian to Lykos. He also besought him to attack Aigialeia with a larger army and bring vengeance upon Epopeus; Antiope herself, if taken, was to be punished.
{2.6.3} As to Epopeus, he forthwith offered sacrifice for his victory and began a temple of Athena, and when this was complete he prayed the goddess to make known whether the temple was finished to her liking, and after the prayer they say that olive oil flowed before the temple. Afterwards Epopeus also died of his wound, which he had neglected at first, so that Lykos had now no need to wage war. For Lamedon, the son of Koronos, who became king after Epopeus, gave up Antiope. As she was being taken to Thebes by way of Eleutherai, she was delivered there on the road.
{2.6.4} On this matter Asios the son of Amphiptolemos [15] says in his poem:
Zethus and Amphion had Antiope for their mother,
Daughter of Asopos, the swift, deep-eddying river,
Having conceived of Zeus and Epopeus, shepherd of peoples. [16]
Homer traces their descent to the more august side of their family, and says that they were the first founders of Thebes, in my opinion distinguishing the lower city from the Kadmeia.
{2.6.5} When Lamedon became king he took to wife an Athenian woman, Pheno, the daughter of Klytios. Afterwards also, when war had arisen between him and Arkhandros and Arkhiteles, the sons of Achaeus, he brought in as his ally Sikyon from Attica, and gave him Zeuxippe his daughter to wife. This man became king, and the land was named after him Sikyonia, and the city Sikyon instead of Aigiale. But they say that Sikyon was not the son of Marathon, the son of Epopeus, but of Metion the son of Erekhtheus. Asios confirms their statement, while Hesiod makes Sikyon the son of Erekhtheus, and Ibycus says that his father was Pelops.
{2.6.6} Sikyon had a daughter Khthonophyle, and they say that she and Hermes were the parents of Polybus. Afterwards she married Phlias, the son of Dionysus, and gave birth to Androdamas. Polybus gave his daughter Lysianassa to Talaos the son of Bias, king of the Argives; and when Adrastos fled from Argos he came to Polybus at Sikyon, and afterwards on the death of Polybus he became king at Sikyon. When Adrastos returned to Argos, Ianiskos, a descendant of Klytios the father-in-law of Lamedon, came from Attica and was made king, and when Ianiskos died he was succeeded by Phaistos, said to have been one of the children of Hēraklēs.
{2.6.7} After Phaistos in obedience to an oracle migrated to Crete, the next king is said to have been Zeuxippos, the son of Apollo and the nymph Syllis. On the death of Zeuxippos, Agamemnon led an army against Sikyon and king Hippolytus, the son of Rhopalus, the son of Phaistos. In terror of the army that was attacking him, Hippolytus agreed to become subject to Agamemnon and the Mycenaeans. This Hippolytus was the father of Lacestades. Phalkes the son of Temenus, with the Dorians, surprised Sikyon by night, but did Lacestades no harm, because he too was one of the Herakleidai, and made him partner in the kingdom.
{2.7.1} From that time the Sikyonians became Dorians and their land a part of the Argive territory. The city built by Aigialeus on the plain was destroyed by Demetrios the son of Antigonos, [17] who founded the modern city near what was once the ancient citadel. The reason why the Sikyonians grew weak it would be wrong to seek; we must be content with Homer’s saying about Zeus:
Many, indeed, are the cities of which he has leveled the strongholds.
When they had lost their power there came upon them an earthquake, which almost depopulated their city and took from them many of their famous sights. It damaged also the cities of Caria and Lycia, and the island of Rhodes was very violently shaken, so that it was thought that the Sibyl had had her utterance about Rhodes [18] fulfilled.
{2.7.2} When you have come from the Corinthian to the Sikyonian territory you see the tomb of Lykos the Messenian, whoever this Lykos may be; for I can discover no Messenian Lykos who practiced the pentathlon or won a victory at Olympia. This tomb is a mound of earth, but the Sikyonians themselves usually bury their dead in a uniform manner. They cover the body in the ground, and over it they build a basement of stone upon which they set pillars. Above these they put something very like the pediment of a temple. They add no inscription, except that they give the dead man’s name without that of his father and bid him farewell.
{2.7.3} After the tomb of Lykos, but on the other side of the Asopos, there is on the right the Olympium, and a little farther on, to the left of the road, the tomb of Eupolis, the Athenian comic poet. Farther on, if you turn in the direction of the city, you see the tomb of Xenodice, who died in childbirth. It has not been made after the native fashion, but so as to harmonize best with the painting, which is very well worth seeing.
{2.7.4} Farther on from here is the tomb of the Sikyonians who were killed at Pellene, at Dyme of the Achaeans, in Megalopolis and at Sellasia. [19] Their story I will relate more fully presently. By the gate they have a spring in a cave, the water of which does not rise out of the earth, but flows down from the roof of the cave. For this reason it is called the Dripping Spring.
{2.7.5} On the modern citadel is a sanctuary of Fortune of the Height, and after it one of the Dioskouroi. Their statues [agalmata] and that of Fortune are of wood [xoana]. On the stage of the theater built under the citadel is a statue of a man with a shield, who they say is Aratos, the son of Kleinias. After the theater is a temple of Dionysus. The god is of gold and ivory, and by his side are Bacchic women [Bakkhai] of white marble. These women they say are sacred [hierai] to Dionysus and are-maddened [mainesthai] by his inspiration. The Sikyonians have also some statues [agalmata] that are kept secret. These one night in each year they carry to the temple of Dionysus from what they call the Kosmeterion, and they do so with lighted torches and hymns [humnoi] that are local [epikhōrioi]
{2.7.6} The first is the one named Baccheus, set up by Androdamas, the son of Phlias, and this is followed by the one called Lysios (Deliverer), brought from Thebes by the Theban Phanes at the command of the Pythian priestess. Phanes came to Sikyon when Aristomakhos, the son of Kleodaios, failed to understand the oracle [20] given him, and therefore failed to return to the Peloponnesus. As you walk from the temple of Dionysus to the marketplace you see on the right a temple of Artemis of the lake. A look shows that the roof has fallen in, but the inhabitants cannot tell whether the statue [agalma] had been saved [komizesthai] and taken elsewhere or whether it was destroyed on the spot.
{2.7.7} Within the marketplace is a sanctuary of Persuasion; this too has no statue [agalma]. The worship of Persuasion was established among them for the following reason. When Apollo and Artemis had killed Pythō they came to Aigialeia to obtain purification. Dread coming upon them at the place now named Fear, they turned aside to Carmanor in Crete, and the people of Aigialeia were smitten by a plague. When the seers ordered them to propitiate Apollo and Artemis,
{2.7.8} they sent seven boys and seven girls as suppliants to the river Sythas. They say that the deities, persuaded by these, came to what was then the citadel, and the place that they reached first is the sanctuary of Persuasion. Conformable with this story is the ceremony they perform at the present day; the children go to the Sythas at the feast of Apollo, and having brought, as they pretend, the deities to the sanctuary of Persuasion, they say that they take them back again to the temple of Apollo. The temple stands in the modern marketplace, and was originally, it is said, made by Proitos, because in this place his daughters recovered from their madness.
{2.7.9} It is also said that in this temple Meleagros dedicated the spear with which he slew the boar. There is also a story that the aulos [‘double-reed’] of Marsyas is dedicated here. When the Silenos met with his disaster, the river Marsyas carried the aulos [‘double-reed’] to the Maeander; reappearing in the Asopos it was cast ashore in the Sikyonian territory and given to Apollo by the shepherd who found them.* [21] I found none of these offerings still in existence, for they were destroyed by fire when the temple was burned. The temple that I saw, and its statue [agalma], were dedicated by Pythokles.
{2.8.1} The precinct near the sanctuary of Persuasion that is devoted to Roman emperors was once the house of the tyrant Kleon. He became tyrant in the modern city there was another tyranny while the Sikyonians still lived in the lower city, [22] that of Cleisthenes, the son of Aristonymos, the son of Myron. Before this house is a hero-shrine of Aratos, [23] whose achievements eclipsed those of all contemporary Greeks. His history is as follows.
{2.8.2} After the despotism of Kleon, many of those in authority were seized with such an ungovernable passion for tyranny that two actually became tyrants together, Euthydemos and Timokleidas. These were expelled by the people, who made Kleinias, the father of Aratos, their champion. A few years afterwards Abantidas became tyrant. Before this time Kleinias had met his death, and Aratos went into exile, either of his own accord or because he was compelled to do so by Abantidas. Now Abantidas was killed by some natives, and his father Paseas immediately became tyrant.
{2.8.3} He was killed by Nikokles, who succeeded him. [24] This Nikokles was attacked by Aratos with a force of Sikyonian exiles and Argive mercenaries. Making his attempt by night, he eluded some of the defenders in the darkness; the others he overcame, and forced his way within the wall. Day was now breaking, and taking the populace with him he hastened to the tyrant’s house. This he easily captured, but Nikokles himself succeeded in making his escape. Aratos restored equality of political rights to the Sikyonians, striking a bargain for those in exile; he restored to them their houses and all their other possessions which had been sold, compensating the buyers out of his own purse.
{2.8.4} Moreover, as all the Greeks were afraid of the Macedonians and of Antigonos, the guardian of Philip, the son of Demetrios, he induced the Sikyonians, who were Dorians, to join the Achaean League. He was immediately elected general by the Achaeans, and leading them against the the people of Lokris in Amphissa and into the land of the Aetolians, their enemies, he ravaged their territory. Corinth was held by Antigonos, and there was a Macedonian garrison in the city, but he threw them into a panic by the suddenness of his assault, winning a battle and killing among others Persaios, the commander of the garrison, who had studied philosophy under Zeno, the son of Mnaseas.
{2.8.5} When Aratos had liberated Corinth, the League was joined by the Epidaurians and Troizenians inhabiting Argolian Acte, and by the Megarians among those beyond the Isthmus, while Ptolemy made an alliance with the Achaeans. The Lacedaemonians and king Agis, the son of Eudamidas, surprised and took Pellene by a sudden onslaught, but when Aratos and his army arrived they were defeated in an engagement, evacuated Pellene, and returned home under a truce.
{2.8.6} After his success in the Peloponnesus, Aratos thought it a shame to allow the Macedonians to hold unchallenged Peiraieus, Mounukhia, Salamis, and Sounion; but not expecting to be able to take them by force he bribed Diogenes, the commander of the garrisons, to give up the positions for a hundred and fifty talents, himself helping the Athenians by contributing a sixth part of the sum. He induced Aristomakhos also, the tyrant of Argos, to restore to the Argives their democracy and to join the Achaean League; he captured Mantineia from the Lacedaemonians who held it. But no man finds all his plans turn out according to his liking, and even Aratos was compelled to become an ally of the Macedonians and Antigonos in the following way.
{2.9.1} Kleomenes, the son of Leonidas, the son of Kleonymos, having succeeded to the kingship at Sparta, resembled Pausanias [25] in being dissatisfied with the established constitution and in aiming at a tyranny. A more fiery man than Pausanias, and no coward, he quickly succeeded by spirit and daring in accomplishing all his ambition. He poisoned Eurydamidas, the king of the other royal house, while yet a boy, raised to the throne by means of the ephors his brother Epikleidas, destroyed the power of the senate, and appointed in its stead a nominal Council of Fathers. Ambitious for greater things and for supremacy over the Greeks, he first attacked the Achaeans, hoping if successful to have them as allies, and especially wishing that they should not hinder his activities.
{2.9.2} Engaging them at Dyme beyond Patrai, Aratos being still leader of the Achaeans, he won the victory. [26] In fear for the Achaeans and for Sikyon itself, Aratos was forced by this defeat to bring in Antigonos as an ally. Kleomenes had violated the peace which he had made with Antigonos and had openly acted in many ways contrary to treaty, especially in laying waste Megalopolis. So Antigonos crossed into the Peloponnesus and the Achaeans met Kleomenes at Sellasia. [27] The Achaeans were victorious, the people of Sellasia were sold into slavery, and Lacedaemon itself was captured. Antigonos and the Achaeans restored to the Lacedaemonians the constitution of their fathers;
{2.9.3} but of the children of Leonidas, Epikleidas was killed in the battle, and Kleomenes fled to Egypt. Held in the highest honor by Ptolemy, he came to be cast into prison, being convicted of inciting Egyptians to rebel against their king. He made his escape from prison and began a riot among the Alexandrians, but at last, on being captured, he fell by his own hand. The Lacedaemonians, glad to be rid of Kleomenes, refused to be ruled by kings any longer, but the rest of their ancient constitution they have kept to the present day. Antigonos remained a constant friend of Aratos, looking upon him as a benefactor who had helped him to accomplish brilliant deeds.
{2.9.4} But when Philip succeeded to the throne, since Aratos did not approve of his violent treatment of his subjects, and in some cases even opposed the accomplishment of his purposes, he killed Aratos by giving him secretly a dose of poison. This fate came upon Aratos at Aigion, from which place he was carried to Sikyon and buried, and there is still in that city the hero-shrine of Aratos. Philip treated two Athenians, Eurykleides and Mikon, in a similar way. These men also, who were orators enjoying the confidence of the people, he killed by poison.
{2.9.5} After all, Philip himself in his turn was fated to suffer disaster through the fatal cup. Philip’s son, Demetrios, was poisoned by Perseus, his younger son, and grief at the murder brought the father also to his tomb. I mention the incident in passing, with my mind turned to the inspired words of the poet Hesiod, that he who plots mischief against his neighbor directs it first to himself.
{2.9.6} After the hero-shrine of Aratos is an altar to Isthmian Poseidon, and also a Zeus Meilichios (Gracious) and an Artemis named Patroa (Paternal), both of them very inartistic works. The Meilichios is like a pyramid, the Artemis like a pillar. Here too stand their council-chamber and a portico called Cleisthenean from the name of him who built it. It was built from spoils by Cleisthenes, who helped the Amphiktyones in the war at Cirrha. [28] In the marketplace under the open sky is a bronze Zeus, a work of Lysippos, and by the side of it a gilded Artemis.
{2.9.7} Hard by is a sanctuary of Apollo Lykios (wolf-god), now fallen into ruins and not worth any attention. For wolves once so preyed upon their flocks that there was no longer any profit therefrom, and the god, mentioning a certain place where lay a dry log, gave an oracle that the bark of this log mixed with meat was to be set out for the beasts to eat. As soon as they tasted it the bark killed them, and that log lay in my time in the sanctuary of the Wolf-god, but not even the guides of the Sikyonians knew what kind of tree it was.
{2.9.8} Next after this are bronze portrait statues, said to be the daughters of Proitos, but the inscription I found referred to other women. Here there is a bronze Hēraklēs, made by Lysippos the Sikyonian, and hard by stands Hermes of the Marketplace.
{2.10.1} In the gymnasium not far from the marketplace is dedicated a stone Hēraklēs made by Scopas. There is also in another place a sanctuary of Hēraklēs. The whole of the enclosure here they name Paidizē; in the middle of the enclosure is the sanctuary, and in it is an old wooden figure carved by Laphaēs the Phliasian. I will now describe the ritual at the festival. The story is that on coming to the Sikyonian land Phaistos found the people giving offerings to Hēraklēs as to a hero. Phaistos then refused to do anything of the kind, but insisted on sacrificing to him as to a god. Even at the present day the Sikyonians, after slaying a lamb and burning the thighs upon the altar, eat some of the meat as part of a victim given to a god, while the rest they offer as to a hero. The first day of the festival in honor of Hēraklēs they name …; the second they call Herakleia.
{2.10.2} From here is a way to a sanctuary of Asklepios. On passing into the enclosure you see on the left a building with two rooms. In the outer room lies a figure of Sleep, of which nothing remains now except the head. The inner room is given over to the Carnean Apollo; into it none may enter except the priests. In the portico lies a huge bone of a sea-monster, and after it a statue [agalma] of the Dream-god and [a statue of] Sleep, surnamed Epidotes (Bountiful), lulling to sleep a lion. Within the sanctuary on either side of the entrance is a statue [agalma] of Pan seated, and, on the other side, [a statue of] Artemis standing.
{2.10.3} When you have entered you see the god, a beardless figure of gold and ivory made by Kalamis. He holds a staff in one hand, and a cone of the cultivated pine in the other. The Sikyonians say that the god was carried to them from Epidaurus on a carriage drawn by two mules, that he was in the likeness of a serpent, and that he was brought by Nicagora of Sikyon, the mother of Agasikles and the wife of Ekhetīmos. Here are small figures [agalmata] hanging from the roof. She who is on the serpent they say is Aristodama, the mother of Aratos, whom they hold to be a son of Asklepios.
{2.10.4} Such are the noteworthy things that this enclosure presented to me, and opposite is another enclosure, sacred to Aphrodite. The first thing inside is a statue [agalma] of Antiope. They say that her sons were Sikyonians, and because of them the Sikyonians will have it that Antiope herself is related to themselves. After this is the sanctuary of Aphrodite, into which enter only a female verger, who after her appointment may not have intercourse with a man, and a virgin, called the Bath-bearer, holding her sacred office for a year. All others are accustomed to behold the goddess from the entrance, and to pray from that place.
{2.10.5} The statue [agalma], which is seated, was made by the Sikyonian Kanakhos, who also fashioned the Apollo at Didyma of the Milesians, and the Ismenian Apollo for the Thebans. It is made of gold and ivory, having on its head a polos, [29] and carrying in one hand a poppy and in the other an apple. They offer the thighs of the victims, excepting pigs; the other parts they burn for the goddess with juniper wood, but as the thighs are burning they add to the offering a leaf of the paideros.
{2.10.6} This is a plant in the open parts of the enclosure, and it grows nowhere else either in Sikyonia or in any other land. Its leaves are smaller than those of the esculent oak, but larger than those of the holm; the shape is similar to that of the oak-leaf. One side is of a dark color, the other is white. You might best compare the color to that of white-poplar leaves.
{2.10.7} Ascending from here to the gymnasium you see in the right a sanctuary of Artemis Pheraia. It is said that the wooden image was brought from Pherai. This gymnasium was built for the Sikyonians by Kleinias, and they still train the youths here. White marble images are here, an Artemis crafted only to the waist, and a Hēraklēs whose lower parts are similar to the square Hermai.
{2.11.1} Turning away from here towards the gate called Holy you see, not far from the gate, a temple of Athena. Dedicated long ago by Epopeus, it surpassed all its contemporaries in size and splendor. Yet the memory of even this was doomed to perish through lapse of time—it was burned down by lightning—but the altar there, which escaped injury, remains down to the present day as Epopeus made it. Before the altar a barrow has been raised for Epopeus himself, and near the tomb are the gods Averters of evil. Near them the Greeks perform such rites as they are accustomed to do in order to avert misfortunes. They say that the neighboring sanctuary of Artemis and Apollo was also made by Epopeus, and that of Hērā after it by Adrastos. I found no statues [agalmata] remaining in either. Behind the sanctuary of Hērā he built an altar to Pan, and one to Hēlios [Sun] made of white marble.
{2.11.2} On the way down to the plain is a sanctuary of Demeter, said to have been founded by Plemnaios as a thank-offering to the goddess for the rearing of his son. A little farther away from the sanctuary of Hērā founded by Adrastos is a temple of Apollo Karneios. Only the pillars are standing in it; you will no longer find there walls or roof, nor yet in that of Hērā Pioneer. This temple was founded by Phalkes, son of Temenus, who asserted that Hērā guided him on the road to Sikyon.
{2.11.3} On the direct road from Sikyon to Phleious, on the left of the road and just about ten stadium-lengths from it, is a grove called Puraiā, and in it a sanctuary of Hērā Protectress and the Maiden. Here the men celebrate a festival by themselves, giving up to the women the temple called Nymphon for the purposes of their festival. In the Nymphon are statues [agalmata] of Dionysus, Demeter, and the Maiden, with only their faces exposed. The road to Titane is sixty stadium-lengths long, and too narrow to be used by carriages drawn by a yoke.
{2.11.4} At a distance along it, in my opinion, of twenty stadium-lengths, to the left on the other side of the Asopos, is a grove of holm oaks and a temple of the goddesses named by the Athenians the August, and by the Sikyonians the Kindly Ones. On one day in each year they celebrate a festival to them and offer sheep big with young as a burned offering, and they are accustomed to use a libation of honey and water, and flowers instead of garlands. They practice similar rites at the altar of the Fates; it is in an open space in the grove.
{2.11.5} On turning back to the road, and having crossed the Asopos again and reached the summit of the hill, you come to the place where the natives say that Titan first dwelled. They add that he was the brother of Hēlios [Sun], and that after him the place got the name Titane. My own view is that he proved clever at observing the seasons of the year and the times when the sun increases and ripens seeds and fruits, and for this reason was held to be the brother of Hēlios. Afterwards Alexanor, the son of Machaon, the son of Asklepios, came to Sikyonia and built the sanctuary of Asklepios at Titane.
{2.11.6} The neighbors are chiefly servants of the god, and within the enclosure are old cypress trees. One cannot learn of what wood or metal the statue [agalma] is, nor do they know the name of the maker, though one or two attribute it to Alexanor himself. Of the statue [agalma] can be seen only the face, hands, and feet, for it has about it a tunic of white wool and a cloak. There is a similar statue [agalma] of Hygieia; this, too, one cannot see easily because it is so surrounded with the locks of women, who cut them off and offer them to the goddess, and with strips of Babylonian raiment. With whichever of these a votary here is willing to make propitiations, the same instructions have been given to him, to worship this image which they are pleased to call Hygieia.
{2.11.7} There are statues [agalmata] also of Alexanor and of Euamerion; to the former they give offerings as to a hero after the setting of the sun; to Euamerion, as being a god, they give burned sacrifices. If I conjecture aright, the Pergamenes, in accordance with an oracle, call this Euamerion Telesphoros (Accomplisher) while the Epidaurians call him Akesis (Cure). There is also a wooden image of Coronis, but it has no fixed position anywhere in the temple. While to the god are being sacrificed a bull, a lamb, and a pig, they remove Coronis to the sanctuary of Athena and honor her there. The parts of the victims which they offer as a burned sacrifice, and they are not content with cutting out the thighs, they burn on the ground, except the birds, which they burn on the altar.
{2.11.8} In the gable at the ends are figures of Hēraklēs and of Victories. In the portico are dedicated statues [agalmata] of Dionysus and Hekate, with Aphrodite, the Mother of the gods, and Fortune. These are wooden, but Asklepios, surnamed Gortynian, is of stone. They are unwilling to enter among the sacred serpents through fear, but they place their food before the entrance and take no further trouble. Within the enclosure is a bronze statue of a Sikyonian named Granianus, who won the following victories at Olympia: the pentathlon twice, the foot-race, the double-course foot-race twice, once without and once with the shield.
{2.12.1} In Titane there is also a sanctuary of Athena, into which they bring up the image of Coronis. In it is an old wooden figure of Athena, and I was told that it, too, was struck by lightning. The sanctuary is built upon a hill, at the bottom of which is an Altar of the Winds, and on it the priest sacrifices to the winds one night in every year. He also performs other secret rites at four pits, taming the fierceness of the blasts, and he is said to chant as well charms of Medea.
{2.12.2} On reaching Sikyon from Titane, as you go down to the shore you see on the left of the road a temple of Hērā having now neither statue [agalma] nor roof. They say that its founder was Proitos, the son of Abas. When you have gone down to the harbor called the Sikyonians’ and turned towards Aristonautai, the Port of Pellene, you see a little above the road on the left hand a sanctuary of Poseidon. Farther along the highway is a river called the Helisson, and after it the Sythas, both emptying themselves into the sea.
{2.12.3} Phliasia borders on Sikyonia. The city is just about forty stadium-lengths distant from Titane, and there is a straight road to it from Sikyon. That the Phliasians are in no way related to the Arcadians is shown by the passage in Homer that deals with the list of the Arcadians, in which the Sikyonians are not included among the Arcadian confederates. As my narrative progresses it will become clear that they were Argive originally, and became Dorian later after the return of the Herakleidai to the Peloponnesus. I know that most of the traditions concerning the Phliasians are contradictory, but I shall make use of those which have been most generally accepted.
{2.12.4} They say that the first man in this land was Aras, who sprang from the soil. He founded a city around that hillock which even down to our day is called the Arantine Hill, not far distant from a second hill on which the Phliasians have their citadel and their sanctuary of Hebe. Here, then, he founded a city, and after him in ancient times both the land and the city were called Arantia. While he was king, Asopos, said to be the son of Celusa and Poseidon, discovered for him the water of the river which the present inhabitants call after him Asopos. The tomb of Aras is in the place called Celeae, where they say is also buried Dysaules of Eleusis.
{2.12.5} Aras had a son Aoris and a daughter Araethyrea, who, the Phliasians say, were experienced hunters and brave warriors. Araethyrea died first, and Aoris, in memory of his sister, changed the name of the land to Araethyrea. This is why Homer, in making a list of Agamemnon’s subjects, has the verse: Orneaiwas their home and Araethyrea the delightful. [30] The tombs of the children of Aras are, in my opinion, on the Arantine Hill and not in any other part of the land. On the top of them are far-seen tombstones, and before the celebration of the mysteries of Demeter the people look at these tombs and call Aras and his children to the libations.
{2.12.6} The Argives say that Phlias, who has given the land its third name, was the son of Ceisus, the son of Temenus. This account I can by no means accept, but I know that he is called a son of Dionysus, and that he is said to have been one of those who sailed on the Argo. The verses of the Rhodian poet confirm me in my opinion:
Came after these Phlias from Araethyrea to the muster;
Here did he dwell and prosper, because Dionysus his father
Cared for him well, and his home was near to the springs of Asopos.
The account goes on to say that the mother of Phlias was Araethyrea and not Khthonophyle. The latter was his wife and bore him Androdamas.
{2.13.1} On the return of the Herakleidai disturbances took place throughout the whole of the Peloponnesus except Arcadia, so that many of the cities received additional settlers from the Dorian lineage, and their inhabitants suffered yet more revolutions. The history of Phleious is as follows. The Dorian Rhegnidas, the son of Phalkes, the son of Temenus, attacked it from Argos and Sikyonia. Some of the Phliasians were inclined to accept the offer of Rhegnidas, which was that they should remain on their own estates and receive Rhegnidas as their king, giving the Dorians with him a share in the land.
{2.13.2} Hippasus and his party, on the other hand, urged the citizens to defend themselves, and not to give up many advantages to the Dorians without striking a blow. The people, however, accepted the opposite policy, and so Hippasus and any others who wished fled to Samos. Great-grandson of this Hippasus was Pythagoras, the celebrated sage. For Pythagoras was the son of Mnesarkhos, the son of Euphranor, the son of Hippasus. This is the account the Phliasians give about themselves, and the Sikyonians in general agree with them.
{2.13.3} I will now add an account of the most remarkable of their famous sights. On the Phliasian citadel is a grove of cypress trees and a sanctuary which from ancient times has been held to be peculiarly holy. The earliest Phliasians named the goddess to whom the sanctuary belongs Ganymeda; but later authorities call her Hebe, whom Homer [31] mentions in the duel between Menelaos and Alexander, saying that she was the cup-bearer of the gods; and again he says, in the descent of Odysseus to Hades, [32] that she was the wife of Hēraklēs. Olen, [33] in his hymn to Hērā, says that Hērā was reared by the Seasons, and that her children were Ares and Hebe. Of the honors that the Phliasians pay to this goddess the greatest is the pardoning of suppliants.
{2.13.4} All those who seek sanctuary here receive full forgiveness, and prisoners, when set free, dedicate their fetters on the trees in the grove. The Phliasians also celebrate a yearly festival which they call Ivy-cutters. There is no statue [agalma], either kept in secret or openly displayed, and the reason for this is set forth in a sacred legend of theirs though on the left as you go out is a temple of Hērā with a statue [agalma] of Parian marble.
{2.13.5} On the citadel is another enclosure, which is sacred to Demeter, and in it are a temple and statue [agalma] of Demeter and [one of] her daughter. Here there is also a bronze statue [agalma] of Artemis, which appeared to me to be ancient. As you go down from the citadel you see on the right a temple of Asklepios with a statue [agalma] of the god as a beardless youth. Below this temple is built a theater. Not far from it is a sanctuary of Demeter and old, seated statues [agalmata].
{2.13.6} On the marketplace is a votive offering, a bronze she-goat for the most part covered with gold. The following is the reason why it has received honors among the Phliasians. The constellation which they call the Goat on its rising causes continual damage to the vines. In order that they may suffer nothing unpleasant from it, the Phliasians pay honors to the bronze goat on the marketplace and adorn the image with gold. Here also is the tomb of Aristias, the son of Pratinas. [34] This Aristias and his father Pratinas composed satyric plays more popular than any save those of Aeschylus.
{2.13.7} Behind the marketplace is a building which the Phliasians name the House of Divination. Into it Amphiaraos entered, slept the night there, and then first, say the Phliasians, began to divine. According to their account Amphiaraos was for a time an ordinary person and no diviner. Ever since that time the building has been shut up. Not far away is what is called the Omphalos (Navel), the center of all the Peloponnesus, if they speak the truth about it. Farther on from the Omphalos they have an old sanctuary of Dionysus, a sanctuary of Apollo, and one of Isis. The statue [agalma] of Dionysus is visible to all, and so also is that of Apollo, but the image of Isis only the priests may behold.
{2.13.8} The Phliasians tell also the following legend. When Hēraklēs came back safe from Libya, bringing the apples of the Hesperides, as they were called, he visited Phleious on some private matter. While he was staying there Oineus came to him from Aetolia. He had already allied himself to the lineage of Hēraklēs, and after his arrival on this occasion either he entertained Hēraklēs or Hēraklēs entertained him. Be this as it may, displeased with the drink given him Hēraklēs struck on the head with one of his fingers the boy Cyathus, the cup-bearer of Oineus, who died on the spot from the blow. A chapel keeps the memory of the deed fresh among the Phliasians; it is built by the side of the sanctuary of Apollo, and it contains statues [agalmata] made of stone representing Cyathus holding out a cup to Hēraklēs.
{2.14.1} Celeae is some five stadium-lengths distant from the city, and here they celebrate the mysteries in honor of Demeter, not every year but every fourth year. The initiating priest is not appointed for life, but at each celebration they elect a fresh one, who takes, if he cares to do so, a wife. In this respect their custom differs from that at Eleusis, but the actual celebration is modeled on the Eleusinian rites. The Phliasians themselves admit that they copy the ‘performance’ at Eleusis.
{2.14.2} They say that it was Dysaules, the brother of Keleus, who came to their land and established the mysteries, and that he had been expelled from Eleusis by Ion, when Ion, the son of Xuthus, was chosen by the Athenians to be commander-in-chief in the Eleusinian war. Now I cannot possibly agree with the Phliasians in supposing that an Eleusinian was conquered in battle and driven away into exile, for the war terminated in a treaty before it was fought out, and Eumolpos himself remained at Eleusis.
{2.14.3} But it is possible that Dysaules came to Phleious for some other reason than that given by the Phliasians. I do not believe either that he was related to Keleus, or that he was in any way distinguished at Eleusis, otherwise Homer would never have passed him by in his poems. For Homer is one of those who have written in honor of Demeter, and when he is making a list of those to whom the goddess taught the mysteries he knows nothing of an Eleusinian named Dysaules. These are the verses:
She to Triptolemos taught, and to Diokles, driver of horses,
Also to mighty Eumolpos, to Keleus, leader of peoples,
Cult of the holy rites, to them all her mystery telling.
{2.14.4} At all events, this Dysaules, according to the Phliasians, established the mysteries here, and he it was who gave to the place the name Celeae. I have already said that the tomb of Dysaules is here. So the tomb of Aras was made earlier, for according to the account of the Phliasians Dysaules did not arrive in the reign of Aras, but later. For Aras, they say, was a contemporary of Prometheus, the son of Iapetos, and three generations of men older than Pelasgus the son of Arkas and those called in Athens aboriginals. On the roof of what is called the Anactorum they say is dedicated the chariot of Pelops.
{2.15.1} These are the things that I found most worthy of mention among the Phliasians. On the road from Corinth to Argos is a small city Kleonai. They say that Kleones was a son of Pelops, though there are some who say that Kleone was one of the daughters of Asopos, that flows by the side of Sikyon.* [35] Be this as it may, one or other of these two accounts for the name of the city. Here there is a sanctuary of Athena, and the statue [agalma] is a work of Skyllis and Dipoinos. [36] Some hold them to have been the pupils of Daidalos, but others will have it that Daidalos took a wife from Gortyn, and that Dipoinos and Skyllis were his sons by this woman. Kleonai possesses this sanctuary and the tomb of Eurytos and Kteatos. The story is that as they were going as ambassadors from Elis to the Isthmian contest they were here shot by Hēraklēs, who charged them with being his adversaries in the war against Augeias.
{2.15.2} From Kleonai to Argos are two roads; one is direct and only for men who are physically fit, the other goes along the pass called Trētos, is narrow like the other, being surrounded by mountains, but is nevertheless more suitable for vehicles. In these mountains is still shown the cave of the famous lion, and the place [khōrion] called Neméā is distant some fifteen stadium-lengths. In Neméā is a temple [nāos] of Nemean [Nemeios] Zeus, which is worth seeing [théā], but I found that the roof had caved in and that there was no longer any statue [agalma] [of Zeus] left. Around the temple is a grove of cypress trees, and here it is, they say, that Opheltes was placed by his nurse in the grass and killed by the serpent [drakōn].
{2.15.3} The Argives offer-sacrifices [thuein] to Zeus the Nemean [Nemeios] in Nemeā, and elect a priest of Nemean Zeus; moreover they offer a prize for a race in armor at the winter celebration of the Nemean games. In this place is the tomb of Opheltes; around it is a fence of stones, and within the enclosure are altars. There is also a mound of earth which is the tomb of Lycurgus [Lykourgos] the father of Opheltes. The spring [pēgē] they call Adrasteia for some reason [aitiā] or other, perhaps because Adrastos found it. The land was named, they say, after Nemeā, who was another daughter of Asopos. Above Nemeā is Mount Apesas, where they say that Perseus first made-sacrifice [thuein] to Zeus of Apesas.
{2.15.4} Going upland to [the pass called] Trētos and then down again along the road to Argos, you see on the left the ruins [ereipia] of Mycenae. The Greeks are generally aware that the founder [oikistēs] of Mycenae was Perseus, but I will also write down the cause [aitiā] of its foundation [oikismos] and the pretext [prophasis] that theArgives gave when they at a later point destroyed Mycenae. In the region now called Argolis, some things most ancient are not memorialized [mnēmoneuein] while other things are, and here is one such thing: they say that Inakhos was once their king and that he named the river Inakhos after himself and that he sacrificed to Hērā.
{2.15.5} There is also another tale [logos] told [legesthai] that goes like this… that Phoroneus was the first to be born in this land, and that Inakhos, the father of Phoroneus, was not a man but the river. This river, with the rivers Kephisos and Asterion, arbitrated [dikazein] concerning possession of the land between Poseidon and Hērā. They decided [krinein] that the land belonged to Hērā, and so Poseidon made their waters disappear. For this reason neither Inakhos nor either of the other rivers I have mentioned provides any water except whenver the god [= Zeus] makes rain. In summer their streams are dry except for those at Lerna. Phoroneus, the son of Inakhos, was the first to gather together humans [anthrōpoi] into a commonality [koinon], who up to that time had been scattered and living-in-settlements[oikeîn] all by themselves. The place into which they were first gathered was named the City [Astu] of Phoroneus.
{2.16.1} Argos, the maternal grandson of Phoroneus became king [basileus] after Phoroneus andgave his own name to the land. Argos fathered Peirasos and Phorbas, Phorbas fathered Triopas, and Triopas fathered Iasos and Agenor. Io, the daughter of Iasos, went to Egypt, whether the circumstances be as Herodotus writes or as the Greeks say. After Iasos, Krotopos the son of Agenor came to power [arkhē] and fathered Sthenelas, but Danaos sailed from Egypt against Gelanor the son of Sthenelasand put a stop to the succession of the descendants of Agenor to kingship. What followed is known to all alike the crime that the daughters of Danaos committed against their male cousins, and how, after the death of Danaos, Lynkeus succeeded him.
{2.16.2} Then there was Abas the son of Lynkeus, and his own sons Akrisios and Proitos divided the kingship [basileiā] between themselves. Akrisios remained where he was at Argos, and Proitos took over the Hēraion, Mideiā, Tiryns, and the Argive coastal region. Traces [sēmeia] of the residence [oikēsis] of Proitos in Tiryns remain to the present day. [37] Afterwards Akrisios, learning that Perseus himself was not only alive but accomplishing [apodeiknusthai] great deeds, withdrew to Larisa, by [the river] Pēneios. And Perseus, wishing at all costs to see the father of his mother and to greet him with fair words and deeds, visited him at Larisa. Being in the prime of life and proud of being the inventor of the discus, he showed off [apodeiknusthai] [his skill in throwing the discus] in front of everybody, and Akrisios, through the agency of some superhuman force [daimōn], stepped unnoticed into the path of the discus.
{2.16.3} So the prediction of the god to Akrisios found its fulfillment [telos], nor was the-thing-that-had-been-prophesied [tò khreōn] prevented by his precautions against his daughter and the son of his daughter. Perseus felt shame because of what-was-said [phēmē] about the homicide, and so, on his return to Argos, he induced Megapenthes, the son of Proitos, to make an exchange of kingdoms; taking over for himself the rule [arkhē] of the kindom of Megapenthes, he founded [ktizein] Mycenae. For on its site the pommel [myces = mukēs] fell out of his sword, and he regarded this as a sign [sēmeion] to establish the foundation [oikismos] of a citadel [polis]. I have also heard the following account. He was thirsty, and the thought occurred to him to pick up a mushroom [myces = mukēs] from the ground.* [38] Water flowed from that spot, and, taking delight in drinking from it, he gave to the place the name of Mycenae.
{2.16.4} Homer in the Odyssey [2.120] mentions a woman [gunē] named Mycene [Mukēnē] in the following verse:
Τυρώ τ’ Ἀλκμήνη τε ἐϋστέφανός τε Μυκήνη
Tyro and Alkmēnē and the fair-garlanded lady Mycene [Mukēnē], the-one-with-the-beautiful-garlands [eu-stephanos].
She is said to have been the daughter of Inakhos and the wife of Arestōr in the {Hesiodic] poetry [epē] that the Greeks call the Great Ēhoiai. So they say that the name of the citadel [polis] originated from her [= Mycene = Mukēnē]. But the tradition that is attributed to Acusilaus (Akousilaos), that Myceneus [Mukēneus] was the son of Sparton [Spartōn], and Sparton of Phoroneus, I cannot accept [apo-dekhesthai], because the Lacedaemonians themselves do not accept it either. I say this because, although the Lacedaemonians have at Amyklai an image [eikōn] of a woman [gunē] named Spartē, even they would be amazed at the mere mention of a Spartōn, son of Phoroneus.
{2.16.5} It was envy that caused the Argives to destroy Mycenae. For at the time of the Persian invasion the Argives made-no-move [hēsukhazein], but the Mycenaeans sent eighty men to Thermopylae who shared in the achievement [ergon] of the Lacedaemonians. This act-of-eagerness-for-distinction [philo-tīmēma] brought ruin upon them by aggravating the Argives. There still remain, however, parts of the circumference-wall [peribolos], including the gate [pulē], on top of which stand lions.* [39] These [walls], too, are said to be the work [erga] of the Cyclopes, who made for Proitos the [circumference-] wall [teikhos] at Tiryns.* [40]
{2.16.6} Inside the ruins [ereipia] of Mycenae is a spring [krēnē] called Perseiā;* [41] there are also underground chambers [hupo-gaia oikodomēmata] of Atreus and his offspring [paides], in which were stored the treasuries [thēsauroi] of their possessions.* [42] The tomb [taphos] of Atreus is there, along with the tombs of those who, besides Agamemnon, returned with him from Troy and were slaughtered by Aigisthos after they had been wined and dined by him at a banquet. As for the tomb [mnēma] of Cassandra [Kassandrā], there is a rival claim to it by the Lacedaemonians who dwell [oikeîn] in the vicinity of Amyklai. There is [at Mycenae] another tomb [mnēma] [besides the tombs in the Treasury of Atreus] that specifically belongs to Agamemnon, and there is also another tomb belonging to Eurymedon his charioteer, while still another one is shared by Teledāmos and Pelops, twin sons, they say, of Cassandra,
{2.16.7} whom while they were still infants [nēpioi] Aigisthos slaughtered after he slaughtered their parents. As for Electra … Orestes married her off to Pylades, and Hellanicus adds that the children of Pylades by Electra were Medon and Strophios. Clytemnestra and Aigisthos were buried at some little distance from the [circumference-]wall [teikhos].* [43] They were thought unworthy of a place inside it [= the circumference-wall], which is where Agamemnon himself and those who were slaughtered with him had been placed.
{2.17.1} Fifteen stadium-lengths distant from Mycenae is on the left the Hēraion. Alongside the road flows the rivulet called ‘the-water-that-makes-free’ [Eleutherion]. The women who attend the sacred space [hieron] use it [= the water] in purifications [katharsia] and for sacrifices [thusai] that are mystical [apo-rrhētoi]. The sacred space [hieron] itself is on a lower part of Euboea. Euboea is the name they give to the hill here, saying that Asterion the river had three daughters, Euboea, Prosymna, and Akraia, and that they were nurses [trophoi] of Hērā.
{2.17.2} The hill opposite the Hēraion they name after Akraia, while the environs of the sacred space [hieron] they name after Euboea, and, further, the land beneath the Hēraion they name after Prosymna. This on flows above the Hēraion, and falling into a cleft disappears. On its banks grows a plant, which also is called asterion. They offer the plant itself to Hēra, and from its leaves they weave garlands [stephanoi] for her.
{2.17.3} It is said that the architect of the temple [nāos] was Eupolemos, an Argive. The sculptures carved above the columns [kiones] refer not only to the birth [genesis] of Zeus and the battle between the gods and the giants but also to the Trojan war and the capture of Ilion. Before the entrance stand statues [andriantes] of women who have been priestesses [hiereiai] of Hērā and of various heroes [hērōes], including Orestes. I say it this way because the statue that has an inscription on it claiming that it represents the Emperor Augustus is really, they say, the statue of Orestes. In the front-part-of-the-temple [pro-nāos] are on the one side ancient statues [agalmata] of the Graces [Kharites], and on the right a couch [klinē] of Hērā and a votive offering [anathēma], that is, the shield [aspis] that Menelaos once took from Euphorbos at Troy. [44]
{2.17.4} The statue [agalma] of Hērā is seated on a throne [thronos]; it [= the statue] is huge in size, made of gold and ivory, and is a work of Polycleitus. She is wearing [on her head] a garland [stephanos] that features Graces [Kharites] and Seasons [Hōrai] worked upon it, and in one hand she holds a pomegranate while in the other a scepter [skēptron]. About the pomegranate … I must let go of this subject, since its story [logos] is somewhat mystical [apo-rrhētos].* [45] The presence of a cuckoo seated on the scepter [skēptron] they explain by telling how, when Zeus lusted [erân] for Hērā as virgin [parthenos], he changed himself into this bird, and she caught it to be her plaything [paignion]. This story [logos] and similar things said about the gods I write down without accepting [apodekhesthai] them, but I write them down nevertheless.
{2.17.5} By the side of Hērā stands what is said to be a statue [agalma] of Hēbē fashioned by Naukydes; it, too, is of ivory and gold. By its side is an old statue [agalma] of Hērā on a pillar [kiōn]. The oldest statue is made of wild-pear wood, and was dedicated in Tiryns by Peirasos, son of Argos, and when the Argives destroyed Tiryns* [46] they carried it away to the Hēraion. I myself saw it, a small, seated statue [agalma].
{2.17.6} Of the votive offerings [anathēmata] the following are worth speaking-about [logos]. There is an altar [bōmos] upon which is worked in relief the legendary [legomenon] wedding of Hēbē and Hēraklēs. This is of silver, but the peacock dedicated by the Emperor Hadrian is of gold and gleaming stones. He dedicated it because they hold the bird to be sacred to Hērā. Also deposited here are a golden garland [stephanos] and a purple robe [peplos], offerings [anathēmata] of Nero.
{2.17.7} Above this temple are the foundations of the earlier temple and such parts of it as were spared by the flames. It had burned down because sleep overpowered Khryseis, the priestess of Hērā, when the lamp before the garlands set fire to them. Khryseis went to Tegea and supplicated Athena Alea. Although so great a disaster had befallen them the Argives did not take down the statue of Khryseis; it is still in position in front of the burned temple.
{2.18.1} By the side of the road from Mycenae to Argos there is on the left hand a hero-shrine [hērōion] of Perseus.* [47] He gets honors [tīmai], as I discovered, from the local-population-nearby [proskhōrioi] here as well [as inside the walls of Mycenae], but the greatest honors are paid to him in Seriphos and among the Athenians, who have a precinct [temenos] sacred to Perseus and an altar [bōmos] of Dictys and Klymene, who are called the saviors [sōtēres] of Perseus. Advancing a little way in the Argive territory from this hero-shrine [hērōion] one sees on the right the tomb [taphos] of Thyestes.* [48] On it is a ram [krios] made of stone, because Thyestes obtained a golden lamb [arēn] after seducing his brother’s wife. Atreus was not restrained by prudence [logismos] from retaliating, but contrived the slaughter of the children of Thyestes and the banquet that is sung about in songs.
{2.18.2} But as to what followed, I cannot say for certain whether Aigisthos began the injustice [adikiā] or whether Agamemnon was first to commit injustice in killing Tantalos the son of Thyestes. It is said that Tantalos had lived-with [sun-oikeîn]Clytaemnestra, having received her from Tyndareus when she was still a virgin.* [49] I myself do not wish to condemn them of having been wicked by nature [phusis]; but if the pollution [miasma] of Pelops and the avenging spirit of Myrtilos dogged their steps so long, it was after all only consistent that the Pythian priestess said to the Spartan Glaukos, the son of Epikydes, who consulted her about breaking his oath, that the punishment for this also comes upon the descendants.
{2.18.3} A short distance beyond the Rams [krioi]—this is the name they give to the tomb of Thyestes—there is on the left a place [khōrion] called Mysia and a sanctuary [hieron] of Demeter Mysia, so named after a man Mysios who, say the Argives, was another one of those who acted as a host [xenos] to Demeter. In any case, this sanctuary has no roof, but inside it is another shrine [nāos], built of baked brick, in it are wooden-statues of the Maiden [Korē], Pluto [Ploutōn], and Demeter. Farther on is the river called Inakhos, and on the other side of it an altar [bōmos] of Hēlios [the Sun]. After this you will come to a gate [pulē] named after the sanctuary [hieron] that is near it. This sanctuary belongs to Eileithuia.
{2.18.4} The Argives are the only Greeks that I know of who have been divided into three kingdoms. For in the reign of Anaxagoras, son of Argeus, son of Megapenthes, the women were smitten with madness, and straying from their homes they roamed about the country, until Melampos the son of Amythaon cured them of the plague on condition that he himself and his brother Bias had a share of the kingdom equal to that of Anaxagoras. Now descended from Bias five men, Neleids on their mother’s side, occupied the throne for four generations down to Kyanippos, son of Aigialeus, and descended from Melampos six men in six generations down to Amphilokhos, son of Amphiaraos.
{2.18.5} But the native house of the lineage of Anaxagoras ruled longer than the other two. For Iphis, son of Alector, son of Anaxagoras, left the throne to Sthenelus, son of Capaneus his brother. After the capture of Troy, Amphilokhos migrated to the people now called the Amphilochians, and, Kyanippos having died without issue, Cylarabes, son of Sthenelus, became sole king. However, he too left no offspring, and Argos was seized by Orestes, son of Agamemnon, who was a neighbor. Besides his ancestral dominion, he had extended his rule over the greater part of Arcadia and had succeeded to the throne of Sparta; he also had a contingent of allies from Phokis always ready to help him.
{2.18.6} When Orestes became king of the Lacedaemonians, they themselves consented to accept him for they considered that the sons of the daughter of Tyndareus had a claim to the throne prior to that of Nikostratos and Megapenthes, who were sons of Menelaos by a slave woman. On the death of Orestes, there succeeded to the throne Tisamenus, the son of Orestes and of Hermione, the daughter of Menelaos. The mother of Penthilos, the bastard son of Orestes, was, according to the poet Cinaethon, Erigone, the daughter of Aigisthos.
{2.18.7} It was in the reign of this Tisamenus that the Herakleidai returned to the Peloponnesus; they were Temenus and Kresphontes, the sons of Aristomakhos, together with the sons of the third brother, Aristodemos, who had died. Their claim to Argos and to the throne of Argos was, in my opinion, most just, because Tisamenus was descended from Pelops, but the Herakleidai were descendants of Perseus. Tyndareus himself, they made out, had been expelled by Hippokoön, and they said that Hēraklēs, having killed Hippokoön and his sons, had given the land in trust to Tyndareus. They gave the same kind of account about Messenia also, that it had been given in trust to Nestor by Hēraklēs after he had taken Pylos.
{2.18.8} So they expelled Tisamenus from Lacedaemon and Argos, and the descendants of Nestor from Messenia, namely Alkmaion, son of Sillus, son of Thrasymedes, Peisistratos, son of Peisistratos, and the sons of Paion, son of Antilokhos, and with them Melanthos, son of Andropompus, son of Borus, son of Penthilos, son of Periclymenus. So Tisamenus and his sons went with his army to the land that is now Achaea.
{2.18.9} To what people Peisistratos retreated I do not know, but the rest of the Neleidai went to Athens, and the clans of the Painonidai and of the Alkmaionidai were named after them. Melanthos even came to the throne, having deposed Thymoetes the son of Oxyntes; for Thymoetes was the last Athenian king descended from Theseus.
{2.19.1} It is not to my purpose that I should set forth here the history of Kresphontes and of the sons of Aristodemos. But Temenus openly employed, instead of his sons, Delphontes, son of Antimakhos, son of Thrasyanor, son of Ktesippos, son of Hēraklēs, as general in war and as adviser on all occasions. Even before this he had made him his son-in-law, while Hyrnetho was his favorite daughter; he was accordingly suspected of intending to divert the throne to her and Delphontes. For this reason his sons plotted against him, and Ceisus, the eldest of them, seized the kingdom.
{2.19.2} But from the earliest times the Argives have loved freedom and self-government, and they limited to the utmost the authority of their kings, so that to Medon, the son of Ceisus, and to his descendants was left a kingdom that was such only in name. Meltas, the son of Lacedas, the tenth descendant of Medon, was condemned by the people and deposed altogether from the kingship.
{2.19.3} The most famous building in the city of Argos is the sanctuary of Apollo Lykios (wolf-god). The modern statue [agalma] was made by the Athenian Attalos, but the original temple and wooden-statue [xoanon] were the offering of Danaos. I am of opinion that in those days all statues called xoana, especially Egyptian ones, were made of wood. The reason why Danaos founded a sanctuary of Apollo Lykios was this. On coming to Argos he claimed the kingdom against Gelanor, the son of Sthenelas. Many plausible arguments were brought forward by both parties, and those of Sthenelas were considered as fair as those of his opponent; so the people, who were sitting in judgment, put off, they say, the decision to the following day.
{2.19.4} At dawn a wolf fell upon a herd of oxen that was pasturing before the wall, and attacked and fought with the bull that was the leader of the herd. It occurred to the Argives that Gelanor was like the bull and Danaos like the wolf, for as the wolf will not live with men, so Danaos up to that time had not lived with them. It was because the wolf overcame the bull that Danaos won the kingdom. Accordingly, believing that Apollo had brought the wolf on the herd, he founded a sanctuary of Apollo Lykios.
{2.19.5} Here is dedicated the throne of Danaos, and here Is placed a statue of Biton, in the form of a man carrying a bull on his shoulders. According to the poet Lykeas, when the Argives were holding a sacrifice to Zeus at Nemeā, Biton by sheer physical strength took up a bull and carried it there. Next to this statue is a fire which they keep burning, calling it the fire of Phoroneus. For they do not admit that fire was given to mankind by Prometheus, but insist in assigning the discovery of fire to Phoroneus.
{2.19.6} As to the wooden images of Aphrodite and Hermes, the one they say was made by Epeios, while the other is a votive offering of Hypermnestra. She was the only one of the daughters of Danaos who neglected his command, [50] and was accordingly brought to justice by him, because be considered that his life was in danger so long as Lynkeus was at large, and that the refusal to share in the crime of her sisters increased the disgrace of the contriver of the deed. On her trial she was acquitted by the Argives, and to commemorate her escape she dedicated an image of Aphrodite, the Bringer of Nike.
{2.19.7} Within the temple is a statue of Ladas, the swiftest runner of his time, and one of Hermes with a tortoise which he has caught to make a lyre. Before the temple is a pit48 with a relief representing a fight between a bull and a wolf, and with them a maiden throwing a rock at the bull. The maiden is thought to be Artemis. Danaos dedicated these, and some pillars hard by and wooden images of Zeus and Artemis.
{2.19.8} Here are tombs; one is that of Linos, the son of Apollo by Psamathe, the daughter of Krotopos; the other, they say, is that of Linos the poet. The story of the latter Linos is more appropriate to another part of my narrative, and so I omit it here, while I have already given the history of the son of Psamathe in my account of Megara. After these is an image of Apollo, God of Streets, and an altar of Zeus, God of Rain, where those who were helping Polyneikes in his efforts to be restored to Thebes swore an oath together that they would either capture Thebes or die. As to the tomb of Prometheus, their account seems to me to be less probable than that of the Opuntians, but they hold to it nevertheless.
{2.20.1} Passing over a statue [eikōn] of Creugas, a boxer, and a trophy that was set up to celebrate a victory over the Corinthians, you come to a seated statue [agalma] of Zeus Meilikhios (Gracious), made of white marble by Polycleitus. [51] I discovered that it was made for the following reason. Ever since the Lacedaemonians began to make war upon the Argives there was no cessation of hostilities until Philip, the son of Amyntas, forced them to stay within the original boundaries of their territories. Before this, if the Lacedaemonians were not engaged on some business outside the Peloponnesus, they were always trying to annex a piece of Argive territory; or if they were busied with a war beyond their borders it was the turn of the Argives to retaliate.
{2.20.2} When the hatred of both sides was at its height, the Argives resolved to maintain a thousand picked men. The commander appointed over them was the Argive Bryas. His general behavior to the men of the people was violent, and a girl who was being taken to the bridegroom he seized from those who were escorting her and ravished. When night came on, the girl waited until he was asleep and put out his eyes. Detected in the morning, she took refuge as a suppliant with the people. When they did not give her up to the Thousand for punishment both sides took up arms; the people won the day, and in their anger left none of their opponents alive. [52] Subsequently they had recourse to purifications for shedding kindred blood; among other things they dedicated a statue [agalma] of Zeus Meilikhios.
{2.20.3} Hard by are Kleobis and Biton carved in relief on stone, themselves drawing the carriage and taking in it their mother to the sanctuary of Hērā. Opposite them is a sanctuary of Nemean Zeus, and an upright bronze statue [agalma] of the god made by Lysippos. Going forward from this you see on the right the tomb of Phoroneus, to whom even in our time they bring offerings as to a hero. Over against the Nemean Zeus is a temple of Fortune, which must be very old if it be the one in which Palamedes dedicated the dice that he had invented.
{2.20.4} The tomb near this they call that of the maenad Chorea, saying that she was one of the women who joined Dionysus in his expedition against Argos, and that Perseus, being victorious in the battle, put most of the women to the sword. To the rest they gave a common grave, but to Chorea they gave burial apart because of her high rank.
{2.20.5} A little farther on is a sanctuary of the Seasons. On coming back from here you see statues of Polyneikes, the son of Oedipus, and of all the chieftains who with him were killed in battle at the wall of Thebes. These men Aeschylus has reduced to the number of seven only, although there were more chiefs than this in the expedition, from Argos, from Messene, with some even from Arcadia. But the Argives have adopted the number seven from the drama of Aeschylus, and near to their statues are the statues of those who took Thebes: Aigialeus, son of Adrastos; Promakhos, son of Parthenopaeus, son of Talaos; Polydoros, son of Hippomedon; Thersandros; Alkmaion and Amphilokhos, the sons of Amphiaraos; Diomedes, and Sthenelus. Among their company were also Euryalus, son of Mecisteus, and Adrastos and Timeas, sons of Polyneikes.
{2.20.6} Not far from the statues are shown the tomb of Danaos and a cenotaph of the Argives who met their death at Troy or on the journey home. Here there is also a sanctuary of Zeus the Savior. Beyond it is a building where the Argive women bewail Adonis. On the right of the entrance is the sanctuary of Kephisos. It is said that the water of this river was not utterly destroyed by Poseidon, but that just in this place, where the sanctuary is, it can be heard flowing under the earth.
{2.20.7} Beside the sanctuary of Kephisos is a head of Medusa made of stone, which is said to be another of the works of the Cyclopes. The ground behind it is called even at the present time the Place of Judgment, because it was here that they say Hypermnestra was brought to judgment by Danaos. Not far from this is a theater. In it are some noteworthy sights, including a representation of a man killing another, namely the Argive Perilaos, the son of Alcenor, killing the Spartan Othryadas. Before this, Perilaos had succeeded in winning the prize for wrestling at the Nemean games.
{2.20.8} Above the theater is a sanctuary of Aphrodite, and before the image is a slab with a representation crafted on it in relief of Telesilla, the lyric poetess. Her books lie scattered at her feet, and she herself holds in her hand an helmet, which she is looking at and is about to place on her head. Telesilla was a distinguished woman who was especially renowned for her poetry. It happened that the Argives had suffered an awful defeat at the hands of Kleomenes, the son of Anaxandrides, and the Lacedaemonians. Some fell in the actual fighting; others, who had fled to the grove of Argos, also perished. At first they left sanctuary under an agreement, which was treacherously broken, and the survivors, when they realized this, were burned to death in the grove. So when Kleomenes led his troops to Argos there were no men to defend it. [53]
{2.20.9} But Telesilla mounted on the wall all the slaves and such as were incapable of bearing arms through youth or old age, and she herself, collecting the arms in the sanctuaries and those that were left in the houses, armed the women of vigorous age, and then posted them where she knew the enemy would attack. When the Lacedaemonians came on, the women were not dismayed at their battlecry, but stood their ground and fought valiantly. Then the Lacedaemonians, realizing that to destroy the women would be an invidious success while defeat would mean a shameful disaster, gave way before the women.
{2.20.10} This fight had been foretold by the Pythian priestess in the oracle quoted by Herodotus, who perhaps understood to what it referred and perhaps did not:
But when the time shall come that the female conquers in battle,
Driving away the male, and wins great glory in Argos,
Many an Argive woman will tear both cheeks in her sorrow.
Such are the words of the oracle referring to the exploit of the women.
{2.21.1} Having descended thence, and having turned again to the marketplace, we come to the tomb of Cerdo, the wife of Phoroneus, and to a temple of Asklepios. The sanctuary of Artemis, surnamed Persuasion, is another offering of Hypermnestra after winning the trial to which she was brought by her father because of Lynkeus. Here there is also a bronze statue of Aeneas, and a place called Delta. I intentionally do not discuss the origin of the name, because I could not accept the traditional accounts.
{2.21.2} In front of it stands an altar of Zeus Phyxios, and near is the tomb of Hypermnestra, the mother of Amphiaraos, the other tomb being that of Hypermnestra, the daughter of Danaos, with whom is also buried Lynkeus. Opposite these is the tomb of Talaos, the son of Bias; the history of Bias and his descendants I have already given.
{2.21.3} A sanctuary of Athena Trumpet they say was founded by Hegeleos. This Hegeleos, according to the story, was the son of Tyrsenus, and Tyrsenus was the son of Hēraklēs and the Lydian woman; Tyrsenus invented the trumpet, and Hegeleos, the son of Tyrsenus, taught the Dorians with Temenus how to play the instrument, and for this reason gave Athena the surname Trumpet. Before the temple of Athena is, they say, the tomb of Epimenides. The Argive story is that the Lacedaemonians made war upon the people of Knossos and took Epimenides alive; they then put him to death for not prophesying good luck to them, and the Argives taking his body buried it here.
{2.21.4} The building of white marble in just about the middle of the marketplace is not, as the Argives declare, a trophy in honor of a victory over Pyrrhos of Epeiros, but it can be shown that his body was burned here, and that this is his monument, on which are carved in relief the elephants and his other instruments of warfare. This building then was set up where the pyre stood, but the bones of Pyrrhos lie in the sanctuary of Demeter, beside which, as I have shown in my account of Attica, his death occurred. At the entrance to this sanctuary of Demeter you can see a bronze shield of Pyrrhos hanging dedicated over the door.
{2.21.5} Not far from the building in the marketplace of Argos is a mound of earth, in which they say lies the head of the Gorgon Medusa. I omit the miraculous, but give the rational parts of the story about her. After the death of her father, Phorcus, she reigned over those living around Lake Tritonis, going out hunting and leading the Libyans to battle. On one such occasion, when she was encamped with an army over against the forces of Perseus, who was followed by picked troops from the Peloponnesus, she was assassinated by night. Perseus, admiring her beauty even in death, cut off her head and carried it to show the Greeks.
{2.21.6} But Prokles, the son of Eucrates, a Carthaginian, thought a different account more plausible than the preceding. It is as follows. Among the incredible monsters to be found in the Libyan desert are wild men and wild women. Prokles affirmed that he had seen a man from them who had been brought to Rome. So he guessed that a woman wandered from them, reached Lake Tritonis, and harried the neighbors until Perseus killed her; Athena was supposed to have helped him in this exploit, because the people who live around Lake Tritonis are sacred to her.
{2.21.7} In Argos, by the side of this monument of the Gorgon, is the tomb of Gorgophone (Gorgon-kilIer), the daughter of Perseus. As soon as you hear the name you can understand the reason why it was given her. On the death of her husband, Perieres, the son of Aeolus, whom she married when a virgin, she married Oibalos, being the first woman, they say, to marry a second time; for before this wives were accustomed, on the death of their husbands, to live as widows.
{2.21.8} In front of the tomb is a trophy of stone made to commemorate a victory over an Argive Laphaes. When this man was tyrant I write what the Argives themselves say concerning themselves—the people rose up against him and cast him out. He fled to Sparta, and the Lacedaemonians tried to restore him to power, but were defeated by the Argives, who killed the greater part of them and Laphaes as well. Not far from the trophy is the sanctuary of Leto; the statue [agalma] is a work of Praxiteles.
{2.21.9} The statue [eikōn] of the maiden beside the goddess they call Chloris (Pale), saying that she was a daughter of Niobe, and that she was called Meliboea at the first. When the children of Amphion were destroyed by Apollo and Artemis, she alone of her sisters, along with Amyclas, escaped; their escape was due to their prayers to Leto. Meliboea was struck so pale by her fright, not only at the time but also for the rest of her life, that even her name was accordingly changed from Meliboea to Chloris.
{2.21.10} Now the Argives say that these two built originally the temple to Leto, but I think that none of Niobe’s children survived, for I place more reliance than others on the poetry of Homer, one of whose verses bears out my view:Though they were only two, yet they gave all to destruction. [54] So Homer knows that the house of Amphion was utterly overthrown.
{2.22.1} The temple of Hērā Anthea (Flowery) is on the right of the sanctuary of Leto, and before it is a tomb of women. They were killed in a battle against the Argives under Perseus, having come from the Aegean Islands to help Dionysus in war; for which reason they are surnamed Haliai (Women of the Sea). Facing the tomb of the women is a sanctuary of Demeter, surnamed Pelasgian from Pelasgus, son of Triopas, its founder, and not far from the sanctuary is the tomb of Pelasgus.
{2.22.2} Opposite the tomb is a small bronze vessel supporting ancient images [agalmata] of Artemis, Zeus, and Athena. Now Lykeas in his poem says that the statue [agalma] is of Zeus Mekhaneus (Contriver), and that here the Argives who set out against Troy swore to persist in the war until they either took Troy or met their end fighting. Others have said that in the bronze vessel lie the bones of Tantalos.
{2.22.3} Now that the Tantalos is buried here who was the son of Thyestes or Broteas (both accounts are given) and married Clytaemnestra before Agamemnon did, I will not gainsay; but the tomb of him who legend says was son of Zeus and Pluto [Ploutōn]—it is worth seeing—is on Mount Sipylos. I know because I saw it. Moreover, no constraint came upon him to flee from Sipylos, such as afterwards forced Pelops to run away when Ilus the Phrygian launched an army against him. But I must pursue the inquiry no further. The ritual performed at the pit hard by they say was instituted by Nikostratos, a native. Even at the present day they throw into the pit burning torches in honor of the Maiden who is daughter of Demeter.
{2.22.4} Here is a sanctuary of Poseidon, surnamed Prosklystios (Flooder), for they say that Poseidon inundated the greater part of the country because Inakhos and his assessors decided that the land belonged to Hērā and not to him. Now it was Hērā who induced Poseidon to send the sea back, but the Argives made a sanctuary to Poseidon Prosklystios at the spot where the tide ebbed.
{2.22.5} Going on a little further you see the tomb of Argos, reputed to be the son of Zeus and Niobe, daughter of Phoroneus. After these comes a temple of the Dioskouroi. The statues [agalmata] represent the Dioskouroi themselves and their sons, Anaxis and Mnasinous, and with them are their mothers, Hilaeira and Phoebe. They are of ebony wood, and were made by Dipoinos and Skyllis. The horses, too, are mostly of ebony, but there is a little ivory also in their construction.
{2.22.6} Near the Lords is a sanctuary of Eilethyia, dedicated by Helen when, Theseus having gone away with Peirithoos to Thesprotia, Aphidna had been captured by the Dioskouroi and Helen was being brought to Lacedaemon. For it is said that she was with child, was delivered In Argos, and founded there the sanctuary of Eilethyia, giving the daughter she bore to Clytaemnestra, who was already wedded to Agamemnon, while she herself subsequently married Menelaos.
{2.22.7} And on this matter the poets Euphorion of Khalkis and Alexander of Pleuron, and even before them, Stesichorus of Himera, agree with the Argives in asserting that Iphigenia was the daughter of Theseus. [55] Over against the sanctuary of Eilethyia is a temple of Hekate, and the statue [agalma] is a work of Scopas. This one is of stone, while the bronze statues [agalmata] opposite, also of Hekate, were made respectively by Polycleitus and his brother Naukydes, son of Mothon.
{2.22.8} As you go along a straight road to a gymnasium, called Cylarabis after the son of Sthenelus, you come to the tomb of Licymnius, the son of Electryon, who, Homer says, was killed by Tleptolemos, the son of Hēraklēs for which homicide Tleptolemos was banished from Argos. On turning a little aside from the road to Cylarabis and to the gate there, you come to the tomb of Sacadas, who was the first to play at Delphi the Pythian tune of the aulos [‘double-reed’];
{2.22.9} the hostility of Apollo to players of the aulos [‘double-reed’], which had lasted ever since the rivalry of Marsyas the Silenos, is supposed to have stayed because of this Sacadas. In the gymnasium of Cylarabes is an Athena called Pania; they show also the tombs of Sthenelus and of Cylarabes himself. Not far from the gymnasium has been built a common grave of those Argives who sailed with the Athenians to enslave Syracuse and Sicily.
{2.23.1} As you go from here along a road called Hollow there is on the right a temple of Dionysus; the statue [agalma], they say, is from Euboea. For when the Greeks, as they were returning from Troy, met with the shipwreck at Caphereus, those of the Argives who were able to escape to land suffered from cold and hunger. Having prayed that someone of the gods should prove himself a savior in their present distress, straightway as they advanced they came upon a cave of Dionysus; in the cave was a statue [agalma] of the god, and on this occasion wild she-goats had gathered there to escape from the storm. These the Argives killed, using the flesh as food and the skins as raiment. When the storm was over and the Argives, having refitted their ships, were returning home, they took with them the wooden image from the cave, and continue to honor it to the present day.
{2.23.2} Very near to the temple of Dionysus you will see the house of Adrastos, farther on a sanctuary of Amphiaraos, and opposite the sanctuary the tomb of Eriphyle. Next to these is a precinct of Asklepios, and after them a sanctuary of Baton. Now Baton belonged to the same family as Amphiaraos, to the Melampodidai, and served as his charioteer when he went forth to battle. When the rout took place at the wall of Thebes, the earth opened and received Amphiaraos and his chariot, swallowing up this Baton at the same time.
{2.23.3} Returning from Hollow Street, you see what they say is the tomb of Hyrnetho. If they allow that it is merely a cenotaph erected to the memory of the lady, their account is likely enough but if they believe that the corpse lies here I cannot credit it, and leave anyone to do so who has not learned the history of Epidaurus.
{2.23.4} The most famous sanctuary of Asklepios at Argos contains at the present day a white-marble statue [agalma] of the god seated, and by his side stands Hygieia. There are also seated figures of Xenophilus and Straton, who made the statues [agalmata]. The original founder of the sanctuary was Sphyrus, son of Makhaon and brother of the Alexanor who is honored among the Sikyonians in Titane.
{2.23.5} The Argives, like the Athenians and Sikyonians, worship Artemis Pheraia, and they, too, assert that the statue [agalma] of the goddess was brought from Pherai in Thessaly. But I cannot agree with them when they say that in Argos are the tombs of Deianeira, the daughter of Oineus, and of Helenos, son of Priam, and that there is among them the statue [agalma] of Athena that was brought from Troy, thus causing the capture of that city. For the Palladium, as it is called, was manifestly brought to Italy by Aeneas. As to Deianeira, we know that her death took place near Trakhis and not in Argos, and her tomb is near Herakleia, at the foot of Mount Oitē.
{2.23.6} The story of Helenos, son of Priam, I have already given: that he went to Epeiros with Pyrrhos, the son of Achilles; that, wedded to Andromache, he was guardian to the children of Pyrrhos and that the district called Kestrine received its name from Kestrinos, son of Helenos. Now even the guides of the Argives themselves are aware that their account is not entirely correct. Nevertheless they hold to their opinion, for it is not easy to make the multitude change their views. The Argives have other things worth seeing;
{2.23.7} for instance, an underground building over which was the bronze chamber which Akrisios once made to guard his daughter. Perilaos, however, when he became tyrant, pulled it down. Besides this building there is the tomb of Krotopos and a temple of Cretan Dionysus. For they say that the god, having made war on Perseus, afterwards laid aside his enmity, and received great honors at the hands of the Argives, including this precinct set specially apart for himself.
{2.23.8} It was afterwards called the precinct of the Cretan god, because, when Ariadne died, Dionysus buried her here. But Lykeas says that when the temple was being rebuilt an earthenware coffin was found, and that it was Ariadne’s. He also said that both he himself and other Argives had seen it. Near the temple of Dionysus is a temple of Aphrodite the celestial one [Ourania].
{2.24.1} The citadel they call Larisa, after the daughter of Pelasgus. After her were also named two of the cities in Thessaly, the one by the sea and the one by the river Pēneios. As you go up the citadel you come to the sanctuary of Hērā of the Height, and also a temple of Apollo, which is said to have been first built by Pythaeus when he came from Delphi. The present statue [agalma] is a bronze standing figure called Apollo Deiradiotes, because this place, too, is called Deiras (Ridge). Oracular responses are still given here, and the oracle acts in the following way. There is a woman who prophesies, being debarred from intercourse with a man. Every month a lamb is sacrificed at night, and the woman, after tasting the blood, becomes inspired by the god.
{2.24.2} Adjoining the temple of Apollo Deiradiotes is a sanctuary of Athena Oxyderces (Sharp-sighted), dedicated by Diomedes, because once when he was fighting at Troy the goddess removed the mist from his eyes. Adjoining it is the race-course, in which they hold the games in honor of Nemean Zeus and the festival of Hērā. As you go to the citadel there is on the left of the road another tomb of the children of Aigyptos. For here are the heads apart from the bodies, which are at Lerna. For it was at Lerna that the youths were murdered, and when they were dead their wives cut off their heads, to prove to their father that they had done the dreadful deed.
{2.24.3} On the top of Larisa is a temple of Zeus, surnamed Larisaean, which has no roof; the wooden statue [agalma] I found no longer standing upon its pedestal. There is also a temple of Athena worth seeing. Here are placed votive offerings, including a wooden image of Zeus, which has two eyes in the natural place and a third on its forehead. This Zeus, they say, was a paternal god of Priam, the son of Laomedon, set up in the uncovered part of his court, and when Troy was taken by the Greeks Priam took sanctuary at the altar of this god. When the spoils were divided, Sthenelus, the son of Capaneus, received the image, and for this reason it has been dedicated here.
{2.24.4} The reason for its three eyes one might infer to be this. That Zeus is king in the sky [ouranos] is a saying common to all men. As for him who is said to rule under the earth, there is a verse of Homer which calls him, too, Zeus:
Zeus of the Underworld [kata-khthonios], and the dreaded [epainē] Persephoneia.
The god in the sea, also, is called Zeus by Aeschylus, the son of Euphorion. So whoever made the image made it with three eyes, as signifying that this same god rules in all the three ‘allotments’ of the Universe, as they are called.
{2.24.5} From Argos are roads to various parts of the Peloponnesus, including one to Teges on the side towards Arcadia. On the right is Mount Lykone, which has trees on it, chiefly cypresses. On the top of the mountain is built a sanctuary of Artemis Orthia (of the Steep), and there have been made white-marble statues [agalmata] of Apollo, Leto, and Artemis, which they say are works of Polycleitus. On descending again from the mountain you see on the left of the highway a temple of Artemis.
{2.24.6} A little farther on there is on the right of the road a mountain called Chaon. At its foot grow cultivated trees, and here the water of the Erasinos rises to the surface. Up to this point it flows from Stymphalos in Arcadia, just as the Rheitoi, near the sea at Eleusis, flow from the Euripus. At the places where the Erasinos gushes forth from the mountain they sacrifice to Dionysus and to Pan, and to Dionysus they also hold a festival called Tyrbe (Throng).
{2.24.7} On returning to the road that leads to Tegea you see Cenchreae on the right of what is called the Wheel. Why the place received this name they do not say. Perhaps in this case also it was Cenchrias, son of Peirene, that caused it to be so called. Here are common graves of the Argives who conquered the Lacedaemonians in battle at Hysiai. [56] This fight took place, I discovered, when Peisistratos was archon [arkhōn] in Athens, in the fourth year of the twenty-seventh Olympiad, in which the Athenian, Eurybotos, won the foot-race. On coming down to a lower level you reach the ruins of Hysiai, which once was a city in Argolis, and here it is that they say the Lacedaemonians suffered their reverse.
{2.25.1} The road from Argos to Mantineia is not the same as that to Tegea, but begins from the gate at the Ridge. On this road is a sanctuary built with two rooms, having an entrance on the west side and another on the east. At the latter is a wooden-statue[xoanon] of Aphrodite, and at the west entrance one of Ares. They say that the statues [agalmata] are votive offerings of Polyneikes and of the Argives who joined him in the campaign to redress his wrongs.
{2.25.2} Farther on from here, across the torrent called Kharadros (Gully), is Oinoe, named, the Argives say, after Oineus. The story is that Oineus, who was king in Aetolia, on being driven from his throne by the sons of Agrios, took refuge with Diomedes at Argos, who aided him by an expedition into Calydonia, but said that he could not remain with him, and urged Oineus to accompany him, if he wished, to Argos. When he came, he gave him all the attention that it was right to give a father’s father, and on his death buried him here. After him the Argives name the place Oinoe.
{2.25.3} Above Oinoe is Mount Artemisios, with a sanctuary of Artemis on the top. On this mountain are also the springs of the river Inakhos. For it really has springs, though the water does not run far.
{2.25.4} Here I found nothing else that is worth seeing. There is another road, that leads to Lyrcea from the gate at the Ridge. The story is that to this place came Lynkeus, being the only one of the fifty brothers to escape death, and that on his escape he raised a beacon here. Now to raise the beacon was the signal he had agreed with Hypermnestra to give if he should escape Danaos and reach a place of safety. She also, they say, lighted a beacon on Larisa as a sign that she too was now out of danger. For this reason the Argives hold every year a beacon festival.
{2.25.5} At the first the place was called Lyncea; its present name is derived from Lyrcus, a bastard son of Abas, who afterwards dwelled there. Among the ruins are several things not worth mentioning, besides a figure of Lyrcus upon a slab. The distance from Argos to Lyrcea is about sixty stadium-lengths, and the distance from Lyrcea to Orneaiis the same. Homer in the Catalogue makes no mention of the city Lyrcea, because at the time of the Greek expedition against Troy it already lay deserted; Omeae, however, was inhabited, and in his poem he places it [57] on the list before Phleious and Sikyon, which order corresponds to the position of the towns in the Argive territory.
{2.25.6} The name is derived from Orneus, the son of Erekhtheus. This Orneus begat Peteos, and Peteos begat Menestheus, who, with a body of Athenians, helped Agamemnon to destroy the kingdom of Priam. From him then did Orneai get its name, and afterwards the Argives removed all its citizens, who thereupon came to live at Argos. At Orneaiare a sanctuary and an upright wooden image of Artemis; there is besides a temple devoted to all the gods in common. On the further side of Orneaiare Sikyonia and Phliasia.
{2.25.7} On the way from Argos to Epidauria there is on the right a building made very like a pyramid, and on it in relief are created shields of the Argive shape. Here took place a fight for the throne between Proitos and Akrisios; the contest, they say, ended in a draw, and a reconciliation resulted afterwards, as neither could gain a decisive victory. The story is that they and their hosts were armed with shields, which were first used in this battle. For those that fell on either side was built here a common tomb, as they were fellow citizens and kinsmen.
{2.25.8} Going on from here and turning to the right, you come to the ruins of Tiryns. The Tirynthians also were removed by the Argives, who wished to make Argos more powerful by adding to the population. The hero Tiryns, from whom the city derived its name, is said to have been a son of Argos, a son of Zeus. The wall, which is the only part of the ruins still remaining, is a work of the Cyclopes made of unfinished stones, each stone being so big that a pair of mules could not move the smallest from its place to the slightest degree. Long ago small stones were so inserted that each of them binds the large blocks firmly together.
{2.25.9} Going down seawards, you come to the chambers of the daughters of Proitos. On returning to the highway you will reach Medea on the left hand. They say that Electryon, the father of Alkmene, was king of Medea, but in my time nothing was left of it except the foundations.
{2.25.10} On the straight road to Epidaurus is a village Lessa, in which is a temple of Athena with a wooden image exactly like the one on the citadel Larisa. Above Lessa is Mount Arachnaeus, which long ago, in the time of Inakhos, was named Sapyselaton. On it are altars to Zeus and Hērā. When rain is needed they sacrifice to them here.
{2.26.1} At Lessa the Argive territory joins that of Epidaurus. But before you reach Epidaurus itself you will come to the sanctuary of Asklepios. Who dwelled in this land before Epidaurus came to it I do not know, nor could I discover from the natives the descendants of Epidaurus either. But the last king before the Dorians arrived in the Peloponnesus was, they say, Pityreus, a descendant of Ion, son of Xuthus, and they relate that he handed over the land to Deiphontes and the Argives without a struggle.
{2.26.2} He went to Athens with his people and dwelled there, while Deiphontes and the Argives took possession of Epidauria. These on the death of Temenus seceded from the other Argives; Deiphontes and Hyrnetho through hatred of the sons of Temenus, and the army with them, because it respected Deiphontes and Hyrnetho more than Ceisus and his brothers. Epidaurus, who gave the land its name, was, the Eleians say, a son of Pelops but, according to Argive opinion and the poem the Great Eoeae, the father of Epidaurus was Argos, son of Zeus, while the Epidaurians maintain that Epidaurus was the child of Apollo.
{2.26.3} That the land is especially sacred to Asklepios is due to the following reason. The Epidaurians say that Phlegyas came to the Peloponnesus, ostensibly to see the land, but really to spy out the number of the inhabitants, and whether the greater part of them was warlike. For Phlegyas was the greatest soldier of his time, and making forays in all directions he carried off the crops and lifted the cattle.
{2.26.4} When he went to the Peloponnesus, he was accompanied by his daughter, who all along had kept hidden from her father that she was with child by Apollo. In the country of the Epidaurians she bore a son, and exposed him on the mountain called Nipple at the present day, but then named Myrtium. As the child lay exposed he was given milk by one of the goats that pastured about the mountain, and was guarded by the watchdog of the herd. And when Aresthanas (for this was the herdsman’s name)
{2.26.5} discovered that the tale of the goats was not full, and that the watchdog also was absent from the herd, he left, they say, no stone unturned, and on finding the child desired to take him up. As he drew near he saw lightning that flashed from the child, and, thinking that it was something divine, as in fact it was, he turned away. Presently it was reported over every land and sea that Asklepios was discovering everything he wished to heal the sick, and that he was raising dead men to life.
{2.26.6} There is also another tradition concerning him. Coronis, they say, when with child with Asklepios, had intercourse with Ischys, son of Elatos. She was killed by Artemis to punish her for the insult done to Apollo, but when the pyre was already lighted Hermes is said to have snatched the child from the flames.
{2.26.7} The third account is, in my opinion, the farthest from the truth; it makes Asklepios to be the son of Arsinoe, the daughter of Leukippos. For when Apollophanes the Arcadian, came to Delphi and asked the god if Asklepios was the son of Arsinoe and therefore a Messenian, the Pythian priestess gave this response:0 Asklepios, born to bestow great joy upon mortals, Pledge of the mutual love I enjoyed with Phlegyas’ daughter, Lovely Coronis, who bare thee in rugged land Epidaurus. This oracle makes it quite certain that Asklepios was not a son of Arsinoe, and that the story was a fiction invented by Hesiod, or by one of Hesiod’s interpolators, just to please the Messenians.
{2.26.8} There is other evidence that the god was born in Epidaurus for I find that the most famous sanctuaries of Asklepios had their origin from Epidaurus. In the first place, the Athenians, who say that they gave a share of their mystic rites to Asklepios, call this day of the festival Epidauria, and they allege that their worship of Asklepios dates from then. Again, when Arkhias, son of Aristaechmus, was healed in Epidauria after spraining himself while hunting about Pindasus, he brought the cult to Pergamon.
{2.26.9} From the one at Pergamon has been built in our own day the sanctuary of Asklepios by the sea at Smyrna. Further, at Balagraiof the Cyreneans there is an Asklepios called Healer, who like the others came from Epidaurus. From the one at Cyrene was founded the sanctuary of Asklepios at Lebene, in Crete. There is this difference between the Cyreneans and the Epidaurians, that whereas the former sacrifice goats, it is against the custom of the Epidaurians to do so.
{2.26.10} That Asklepios was considered a god from the first, and did not receive the title only in course of time, I infer from several signs, including the evidence of Homer, who makes Agamemnon say about Makhaon:Talthybios, with all speed go summon me hither Makhaon, mortal son of Asklepios. [58] As who should say, ‘human son of a god’.
{2.27.1} The sacred grove of Asklepios is surrounded on all sides by boundary marks. No death or birth takes place within the enclosure the same custom prevails also in the island of Delos. All the offerings, whether the offerer be one of the Epidaurians themselves or a stranger, are entirely consumed within the bounds. At Titane too, I know, there is the same rule.
{2.27.2} The statue [agalma] of Asklepios [inside his temple] is, in size, half as big as the Olympian Zeus in Athens, and is made of ivory and gold. An inscription reveals that the artist was Thrasymedes, a Parian, son of Arignotos. The god is sitting on a seat throne [thronos] grasping a staff [baktēriā]; the other hand he is holding over the head of the serpent [drakōn]; there is also a figure of a dog lying by his side. On the throne [thronos] are worked in relief the deeds [erga] of Argive heroes [hērōes]—Bellerophontes against the Chimaera, and Perseus, who has cut off the head of Medusa. Over on the side of the temple is the place where the suppliants [hiketai] of the god fall asleep [= go into a state of incubation].
{2.27.3} Nearby [= near the Temple of Asklepios] has been built a circular building [oikēma … peripheres] of white marble, called Tholos, which is worth seeing [théā]. In it is a picture by Pausias representing Love, who has cast aside his bow and arrows, and is carrying instead of them a lyre that he has taken up. Here there is also another work of Pausias, Drunkenness drinking out of a crystal cup. You can see even in the painting a crystal cup and a woman’s face through it. Within the enclosure [peribolos] stood slabs [stēlai]; in my time six remained, but in ancient times there were more. On them are inscribed the names of both men and women who have been healed by Asklepios, also the disease also from which each suffered, also the means of cure. The dialect is Doric.
{2.27.4} Apart from the others is an ancient [arkhaiā] slab [stēlē]. It says [that is, the inscription on it says] that Hippolytus dedicated twenty horses to the god. What is said by the people of Aricia agrees with the inscription on this slab, that when Hippolytus was killed because of the curses of Theseus, Asklepios resurrected [an-histanai] him from the dead. On coming to life again he refused to forgive his father for rejecting his entreaties, and he went to the people of Aricia in Italy. There he became king and devoted a precinct to Artemis, where down to my time the prize for the victor in single combat was the priesthood of the goddess. The contest was open to no freeman, but only to slaves who had run away from their masters.
{2.27.5} The people of Epidaurus have a theater [theātron] within the sacred space [hieron], and it is in my opinion very much worth seeing [théā]. I say this because, while the Roman theaters are far superior to those anywhere else in their splendor, and the Arcadian theater at Megalopolis is unequalled for size, what architect could seriously rival Polycleitus in symmetry [harmoniā] and beauty? It was Polycleitus who built both this theater [theātron] and the circular building [oikēma … peripheres]. Within the grove are a temple of Artemis, a statue [agalma] of Epione, a sanctuary of Aphrodite and Themis, a race-course consisting, like most Greek race-courses, of a bank of earth, and a fountain worth seeing for its roof and general splendor.
{2.27.6} A Roman senator, Antoninus, made in our own day a bath of Asklepios and a sanctuary of the gods they call Bountiful. [59] He made also a temple to Hygieia, Asklepios, and Apollo, the last two surnamed Egyptian. He moreover restored the portico that was named the Portico of Cotys, which, as the brick of which it was made had been unburned, had fallen into utter ruin after it had lost its roof. As the Epidaurians about the sanctuary were in great distress, because their women had no shelter in which to be delivered and the sick breathed their last in the open, he provided a dwelling, so that these grievances also were redressed. Here at last was a place in which without sin a human being could die and a woman be delivered.
{2.27.7} Above the grove are the Nipple and another mountain called Cynortium; on the latter is a sanctuary of Maleatian Apollo. The sanctuary itself is an ancient one, but among the things Antoninus made for the Epidaurians are various appurtenances for the sanctuary of the Maleatian, including a reservoir into which the rainwater collects for their use.
{2.28.1} The serpents, including a peculiar kind of a yellowish color, are considered sacred to Asklepios, and are tame with men. These are peculiar to Epidauria, and I have noticed that other lands have their peculiar animals. For in Libya only are to be found land crocodiles at least two cubits long; from India alone are brought, among other creatures, parrots. But the big snakes that grow to more than thirty cubits, such as are found in India and in Libya, are said by the Epidaurians not to be serpents, but some other kind of creature.
{2.28.2} As you go up to Mount Coryphum you see by the road an olive tree called Twisted. It was Hēraklēs who gave it this shape by bending it round with his hand, but I cannot say whether he set it to be a boundary mark against the Asinaeans in Argolis, since in no land, which has been depopulated, is it easy to discover the truth about the boundaries. On the Top of the mountain there is a sanctuary of Artemis Coryphaea (of the Peak), of which Telesilla made mention in an ode.
{2.28.3} On going down to the city of the Epidaurians, you come to a place where wild olives grow; they call it Hyrnethium. I will relate the story of it, which is probable enough, as given by the Epidaurians. Ceisus and the other sons of Temenus knew that they would grieve Deiphontes most if they could find a way to part him and Hyrnetho. So Cerynes and Phalkes (for Agraios, the youngest, disapproved of their plan) came to Epidaurus. Staying their chariot under the wall, they sent a herald to their sister, pretending that they wished to parley with her.
{2.28.4} When she obeyed their summons, the young men began to make many accusations against Deiphontes, and besought her much that she would return to Argos, promising, among other things, to give her to a husband in every respect better than Deiphontes, one who ruled over more subjects and a more prosperous country. But Hyrnetho, pained at their words, gave as good as she had received, retorting that Deiphontes was a dear husband to her, and had shown himself a blameless son-in-law to Temenus; as for them, they ought to be called the murderers of Temenus rather than his sons.
{2.28.5} Without further reply the youths seized her, placed her in the chariot, and drove away. An Epidaurian told Deiphontes that Cerynes and Phalkes had gone, taking with them Hyrnetho against her will; he himself rushed to the rescue with all speed, and as the Epidaurians learned the news they reinforced him. On overtaking the runaways, Deiphontes shot Cerynes and killed him, but he was afraid to shoot at Phalkes, who was holding Hyrnetho, lest he should miss him and become the slayer of his wife; so he closed with them and tried to get her away. But Phalkes, holding on and dragging her with greater violence, killed her, as she was with child.
{2.28.6} Realizing what he had done to his sister, he began to drive the chariot more recklessly, as he was anxious to gain a start before all the Epidaurians could gather against him. Deiphontes and his children—for before this children had been born to him, Antimenes, Xanthippos, and Argeus, and a daughter, Orsobia, who, they say, afterwards married Pamphylos, son of Aigimios—took up the dead body of Hyrnetho and carried it to this place, which in course of time was named Hyrnethium.
{2.28.7} They built for her a hero-shrine, and bestowed upon her various honors; in particular, the custom was established that nobody should carry home, or use for any purpose, the pieces that break off the olive trees, or any other trees, that grow there; these are left there on the spot to be sacred to Hyrnetho.
{2.28.8} Not far from the city is the tomb of Melissa, who married Periandros, the son of Kypselos, and another of Prokles, the father of Melissa. He, too, was tyrant of Epidaurus, as Periandros, his son-in-law, was tyrant of Corinth. [60]
{2.29.1} The most noteworthy things which I found the city of Epidaurus itself had to show are these. There is, of course, a precinct of Asklepios, with statues [agalmata] of the god [theos] himself and of Epione. Epione, they say, was the wife of Asklepios. These are of Parian marble, and are set up in the open. There is also in the city a temple of Dionysus and one of Artemis. The figure of Artemis one might take to be the goddess hunting. There is also a sanctuary of Aphrodite, while the one at the harbor, on a height that juts out into the sea, they say is Hērā’s. The Athena on the citadel, a wooden image worth seeing, they surname Cissaea (Ivy Goddess).
{2.29.2} The Aeginetans dwell in the island that is situated opposite the mainland of Epidauros. It is said that in the beginning there were no humans in it; but after Zeus brought to it, when uninhabited, Aegina, daughter of Asopos, its name was changed from Oinone to Aegina; and when Aiakos, on growing up, asked Zeus for settlers, the god, they say, raised up the inhabitants out of the earth. They can mention no king of the island except Aiakos, since we know of none even of the sons of Aiakos who stayed there; for to Peleus and Telamon befell exile for the murder of Phokos, while the sons of Phokos made their home about Parnassus, in the land that is now called Phokis.
{2.29.3} This name had already been given to the land, at the time when Phokos, son of Ornytion, came to it a generation previously. In the time, then, of this Phokos only the district about Tithorea and Parnassus was called Phokis, but in the time of Aiakos the name spread to all from the borders of the Minyaiat Orkhomenos to Skarphea among the people of Lokris [= Lokroi].
{2.29.4} From Peleus sprang the kings in Epeiros; but as for the sons of Telamon, the lineage of Ajax is undistinguished, because he was a man who lived a private life; though Miltiades, who led the Athenians to Marathon, [61] and Kimon, the son of Miltiades, achieved renown; but the lineage of Teukros continued to be the royal house in Cyprus down to the time of Euagoras. Asios the epic poet says that to Phokos were born Panopeus and Crisus. To Panopeus was born Epeios, who made, according to Homer, the wooden horse; and the grandson of Crisus was Pylades, whose father was Strophios, son of Crisus, while his mother was Anaxibia, sister of Agamemnon. Such was the pedigree of the Aiakidai (lineage of Aiakos), as they are called, but they departed from the beginning to other lands.
{2.29.5} Subsequently a division of the Argives who, under Deiphontes, had seized Epidaurus, crossed to Aegina, and, settling among the old Aeginetans, established in the island Dorian manners and the Dorian dialect. Although the Aeginetans rose to great power, so that their navy was superior to that of Athens, and in the Persian war supplied more ships than any state except Athens, yet their prosperity was not permanent but when the island was depopulated by the Athenians, [62] they took up their abode at Thyrea, in Argolis, which the Lacedaemonians gave them to dwell in. They recovered their island when the Athenian warships were captured in the Hellespont, [63] yet it was never given them to rise again to their old wealth or power.
{2.29.6} Of the Greek islands, Aegina is the most difficult of access, for it is surrounded by sunken rocks and reefs which rise up. The story is that Aiakos devised this feature of set purpose, because he feared piratical raids by sea, and wished the approach to be perilous to enemies. Near the harbor in which vessels mostly anchor is a temple of Aphrodite, and in the most conspicuous part of the city what is called the shrine of Aiakos, a quadrangular enclosure of white marble.
{2.29.7} Made-in-relief at the entrance are the envoys whom the Greeks once dispatched to Aiakos. The reason for the embassy given by the Aeginetans is the same as that which the other Greeks assign. A drought had for some time afflicted Greece, and no rain fell either beyond the Isthmus or in the Peloponnesus, until at last they sent envoys to Delphi to ask what was the cause and to beg for deliverance from the evil. The Pythian priestess ordered them to propitiate Zeus, saying that he would not listen to them unless the one to supplicate him were Aiakos.
{2.29.8} And so envoys came with a request to Aiakos from each city. By sacrifice and prayer to Zeus, God of all the Greeks (Panhellenios), he caused rain to fall upon the earth, and the Aeginetans made these likenesses of those who came to him. Within the enclosure are olive trees that have grown there from of old, and there is an altar which is raised but a little from the ground. That this altar is also the tomb of Aiakos is told as a holy secret.
{2.29.9} Beside the shrine of Aiakos is the tomb of Phokos, a barrow surrounded by a basement, and on it lies a rough stone. When Telamon and Peleus had induced Phokos to compete at the pentathlon, and it was now the turn of Peleus to hurl the stone, which they were using for a discus, he intentionally hit Phokos. The act was done to please their mother; for, while they were both born of the daughter of Skiron, Phokos was not, being, if indeed the report of the Greeks be true, the son of a sister of Thetis. I believe it was for this reason, and not only out of friendship for Orestes, that Pylades plotted the murder of Neoptolemos.
{2.29.10} When this blow of the discus killed Phokos, the sons of Endeis boarded a ship and fled. Afterwards Telamon sent a herald denying that he had plotted the death of Phokos. Aiakos, however, refused to allow him to land on the island, and bade him to make his defense standing on board ship, or if he wished, from a mole raised in the sea. So he sailed into the harbor called Secret, and proceeded to make a mole by night. This was finished, and still remains at the present day. But Telamon, being condemned as implicated in the murder of Phokos, sailed away a second time and came to Salamis.
{2.29.11} Not far from the Secret Harbor is a theater worth seeing; it is very similar to the one at Epidaurus, both in size and in style. Behind it is built one side of a race-course, which not only itself holds up the theater, but also in turn uses it as a support.
{2.30.1} There are three temples close together, one of Apollo, one of Artemis, and a third of Dionysus. Apollo has a naked wooden image of native workmanship, but Artemis is dressed, and so, too, is Dionysus, who is, moreover, represented with a beard. The sanctuary of Asklepios is not here, but in another place, and his statue [agalma] is of stone, and seated.
{2.30.2} Of the gods, the Aeginetans worship most Hekate, in whose honor every year they celebrate mystic rites which, they say, Orpheus the Thracian established among them. Within the enclosure is a temple; its wooden-statue [xoanon] is the work of Myron, [64] and it has one face and one body. It was Alkamenes, [65] in my opinion, who first made three statues [agalmata] of Hekate attached to one another, a figure called by the Athenians Epipurgidia (on the Tower); it stands beside the temple of the Wingless Nike.
{2.30.3} In Aegina, as you go towards the mountain [oros] of Zeus, god of all the Hellenes, you reach a sanctuary [hieron] of Aphaia, in whose honor Pindar composed an ode for the Aeginetans. The Cretans say (the story of Aphaia is Cretan) that Carmanor, who purified Apollo alter he had killed Pythō, was the father of Euboulos, and that the daughter of Zeus and of Carme, the daughter of Euboulos, was Britomartis. She took delight, they say, in running and in the chase, and was very dear to Artemis. Fleeing from Minos, who had fallen in love with her, she threw herself into nets which had been cast (aphemena) for a draught of fishes. She was made a goddess by Artemis, and she is worshipped, not only by the Cretans, but also by the Aeginetans, who say that Britomartis shows herself in their island. Her surname among the Aeginetans is Aphaia; in Crete it is Dictynna (Goddess of Nets).
{2.30.4} The Mountain [oros] of all the Hellenes, except for the sanctuary of Zeus, has, I found, nothing else worthy of mention. This sanctuary, they say, was made for Zeus by Aiakos. The story of Auxesia and Damia, how the Epidaurians suffered from drought, how in obedience to an oracle they had these wooden-statues [xoana]images made of olive wood that they received from the Athenians, how the Epidaurians left off paying to the Athenians what they had agreed to pay, on the ground that the Aeginetans had the statues [agalmata], how the Athenians perished who crossed over to Aegina to fetch them—all this, as Herodotus has described it accurately and in detail, I have no intention of relating, because the story has been well told already; but I will add that I saw the statues [agalmata], and sacrificed to them in the same way as it is customary to sacrifice at Eleusis.
{2.30.5} So much I must relate about Aegina, for the sake of Aiakos and his exploits. Bordering on Epidauria are the Troizenians, unrivalled glorifiers of their own country. They say that Orus was the first to be born in their land. Now, in my opinion, Orus is an Egyptian name and utterly un-Greek; but they assert that he became their king, and that the land was called Oraea after him and that Althepus, the son of Poseidon and of Leis, the daughter of Orus, inheriting the kingdom after Orus, named the land Althepia.
{2.30.6} During his reign, they say, Athena and Poseidon disputed about the land, and after disputing held it in common, as Zeus commanded them to do. For this reason they worship both Athena, whom they name both Polias (Urban) and Sthenias (Strong), and also Poseidon, under the surname of King. And moreover their old coins have as device a trident and a face of Athena.
{2.30.7} After Althepus, Saron became king. They said that this man built the sanctuary for Saronian Artemis by a sea which is marshy and shallow, so that for this reason it was called the Phoebaean lagoon. Now Saron was very fond of hunting. As he was chasing a doe, it so chanced that it dashed into the sea and he dashed in alter it. The doe swam further and further from the shore, and Saron kept close to his prey, until his ardor brought him to the open ocean. Here his strength failed, and he was drowned in the waves. The body was cast ashore at the grove of Artemis by the Phoebaean lagoon, and they buried it within the sacred enclosure, and after him they named the sea in these parts the Saronic instead of the Phoebaean lagoon.
{2.30.8} They know nothing of the later kings down to Hyperes and Anthas. These they assert to be sons of Poseidon and of Alcyone, daughter of Atlas, adding that they founded in the country the cities of Hyperea and Anthea; Aitios, however, the son of Anthas, on inheriting the kingdoms of his father and of his uncle, named one of the cities Poseidonias. When Troizen and Pittheus came to Aitios there were three kings instead of one, but the sons of Pelops enjoyed the balance of power.
{2.30.9} Here is evidence of it. When Troizen died, Pittheus gathered the inhabitants together, incorporating both Hyperea and Anthea into the modern city, which he named Troizen after his brother. Many years afterwards the descendants of Aitios, son of Anthas, were dispatched as colonists from Troizen, and founded Halicarnassus and Myndus in Caria. Anaphlystos and Sphettos, sons of Troizen, migrated to Attica, and the demes [dēmoi] are named after them. As my readers know it already, I shall not relate the story of Theseus, the grandson of Pittheus. There is, however, one incident that I must add.
{2.30.10} On the return of the Herakleidai, the Troizenians too received Dorian settlers from Argos. They had been subject at even an earlier date to the Argives; Homer, too, in the Catalogue, says that their commander was Diomedes. For Diomedes and Euryalus, son of Mecisteus, who were guardians of the boy Kyanippos, son of Aigialeus, led the Argives to Troy. Sthenelus, as I have related above, came of a more illustrious family, called the Anaxagoridai, and he had the best claim to the Kingdom of Argos. Such is the story of the Troizenians, with the exception of the cities that claim to be their colonies. I will now proceed to describe the appointments of their sanctuaries and the remarkable sights of their country.
{2.31.1} In the marketplace of Troizen is a temple of Artemis Savior [Sōteira], with statues [agalmata] of the goddess. It was said that the temple was founded and the name Savior given by Theseus when he returned from Crete after overcoming Asterion the son of Minos. This victory he considered the most noteworthy of his achievements, not so much, in my opinion, because Asterion was the bravest of those killed by Theseus, but because his success in unraveling the difficult Maze and in escaping unnoticed after the exploit made credible the saying that it was divine providence that brought Theseus and his company back in safety.
{2.31.2} In this temple are altars to the gods said to rule under the earth. It is here that they say Semele was brought out of Hades by Dionysus, and that Hēraklēs dragged up the Hound of Hades. [66] But I cannot bring myself to believe even that Semele died at all, seeing that she was the wife of Zeus; while, as for the so-called Hound of Hades, I will give my views in another place.
{2.31.3} Behind the temple is the tomb of Pittheus, on which are placed three seats of white marble. On them they say that Pittheus and two men with him used to sit in judgment. Not far off is a sanctuary of the Muses, made, they told me, by Ardalus, son of Hephaistos. This Ardalus they hold to have invented the aulos [‘double-reed’], and after him they name the Muses Ardalides. Here, they say, Pittheus taught the art of rhetoric, and I have myself read a book purporting to be a treatise by Pittheus, published by a citizen of Epidaurus. Not far from the Muses’ Hall is an old altar, which also, according to report, was dedicated by Ardalus. Upon it they sacrifice to the Muses and to Sleep, saying that Sleep is the god that is dearest to the Muses.
{2.31.4} Near the theater a temple of Artemis Lykaia (Wolfish) was made by Hippolytus. About this surname I could learn nothing from the local guides, but I gathered that either Hippolytus destroyed wolves that were ravaging the land of Troizen, or else that Lykaia is a surname of Artemis among the Amazons, from whom he was descended through his mother. Perhaps there may be another explanation that I am unaware of. The stone in front of the temple, called the Sacred Stone, they say is that on which nine men of Troizen once purified Orestes from the stain of matricide.
{2.31.5} Not far from Artemis Lykaia are altars close to one another. The first of them is to Dionysus, surnamed, in accordance with an oracle, Saotes (Savior); the second is named the altar of the Themides (Laws), and was dedicated, they say, by Pittheus. They had every reason, it seems to me, for making an altar to Hēlios Eleutherios (Sun, God of Freedom), seeing that they escaped being enslaved by Xerxes and the Persians.
{2.31.6} The sanctuary of Thearian Apollo, they told me, was set up by Pittheus; it is the oldest I know of. Now the people of Phokaia, too, in Ionia have an old temple of Athena, which was once burned by Harpagus the Persian, and the Samians also have an old one of Pythian Apollo; these, however, were built much later than the sanctuary at Troizen. The modern statue [agalma] was dedicated by Auliskos, and made by Hermon of Troizen. This Hermon made also the wooden images of the Dioskouroi.
{2.31.7} Under a portico in the marketplace are set up women; both they and their children are of stone. They are the women and children whom the Athenians gave to the Troizenians to be kept safe, when they had resolved to evacuate Athens and not to await the attack of the Persians by land. They are said to have dedicated likenesses, not of all the women—for, as a matter of fact, the statues are not many—but only of those who were of high rank.
{2.31.8} In front of the sanctuary of Apollo is a building called the Booth of Orestes. For before he was purified for shedding his mother’s blood, no citizen of Troizen would receive him into his home; so they lodged him here and gave him entertainment while they purified him, until they had finished the purification. Down to the present day the descendants of those who purified Orestes dine here on appointed days. A little way from the booth were buried, they say, the means of purifying, and from them grew up a bay tree, which, indeed, still remains, being the one before this booth.
{2.31.9} Among the means of purifying which they say they used to purify Orestes was water from Hippocrene (Horse’s Fount) for the Troizenians too have a fountain called the Horse’s, and the legend about it does not differ from the one which prevails in Boeotia. For they, too, say that the earth sent up the water when the horse Pegasus [Pegasos] struck the ground with his hoof, and that Bellerophontes came to Troizen to ask Pittheus to give him Aithra to wife, but before the marriage took place he was banished from Corinth.
{2.31.10} Here there is also a Hermes called Polygius. Against this statue [agalma], they say, Hēraklēs leaned his club. Now this club, which was of wild olive, taking root in the earth (if anyone cares to believe the story), grew up again and is still alive; Hēraklēs, they say, discovering the wild olive by the Saronic Sea, cut a club from it. There is also a sanctuary of Zeus surnamed Savior, which, they say, was made by Aitios, the son of Anthas, when he was king. To a water they give the name River of Gold. They say that when the land was afflicted with a drought for nine years, during which no rain fell, all the other waters dried up, but this River of Gold even then continued to flow as before.
{2.32.1} To Hippolytus, the son of Theseus, is devoted a very famous precinct, in which is a temple with an old statue [agalma]. Diomedes, they say, made these, and, moreover, was the first to sacrifice to Hippolytus. The Troizenians have a priest of Hippolytus, who holds his sacred office for life, and annual sacrifices have been established. They also observe the following custom. Every girl before marriage cuts off a lock for Hippolytus, and, having cut it, she brings it to the temple and dedicates it. They will not have it that he was dragged to death by his horses, and, though they know his tomb, they do not show it. But they believe that what is called the Charioteer in the sky is the Hippolytus of the legend, such being the honor he enjoys from the gods.
{2.32.2} Within this enclosure is a temple of Apollo Seafaring, an offering of Diomedes for having weathered the storm that came upon the Greeks as they were returning from Troy. They say that Diomedes was also the first to hold the Pythian games in honor of Apollo. Of Damia and Auxesia (for the Troizenians, too, share in their worship) they do not give the same account as the Epidaurians and Aeginetans, but say that they were maidens who came from Crete. A general insurrection having arisen in the city, these too, they say, were stoned to death by the opposite party; and they hold a festival in their honor that they call Stoning.
{2.32.3} In the other part of the enclosure is a race-course called that of Hippolytus, and above it a temple of Aphrodite Spy. For from here, whenever Hippolytus practiced his exercises, Phaedra, who was in love with him, used to gaze upon him. Here there still grew the myrtle, with its leaves, as I have described above, pierced with holes. When Phaedra was in despair and could find no relief for her passion, she used to vent her spleen upon the leaves of this myrtle.
{2.32.4} There is also the tomb of Phaedra, not far from the tomb of Hippolytus, which is a barrow near the myrtle. The statue [agalma] of Asklepios was made by Timotheus, but the Troizenians say that it is not Asklepios, but a likeness [eikōn] of Hippolytus. I remember, too, seeing the house of Hippolytus; before it is what is called the Fountain of Hēraklēs, for Hēraklēs, say the Troizenians, discovered the water.
{2.32.5} On the citadel is a temple of Athena, called Sthenias. The woodenstatue [xoanon] itself of the goddess was made by CalIon, of Aegina. [67] Kallon was a pupil of Tectaeus and Angelion, who made the statue [agalma] of Apollo for the Delians. Angelion and Tectaeus were trained in the school of Dipoinos and Skyllis.
{2.32.6} On going down from here you come to a sanctuary of Pan Lyterios (Releasing), so named because he showed to the Troizenian magistrates dreams which supplied a cure for the epidemic that had afflicted Troizenia, and the Athenians more than any other people. Having crossed the sanctuary, you can see a temple of Isis, and above it one of Aphrodite of the Height. The temple of Isis was made by the Halicarnassians in Troizen, because this is their mother-city, but the statue [agalma] of Isis was dedicated by the people of Troizen.
{2.32.7} On the road that leads through the mountains to Hermione is a spring of the river Hyllicus, originally called Taurios (Bull-like), and a rock called the Rock of Theseus; when Theseus took up the boots and sword of Aigeus under it, it, too, changed its name, for before it was called the altar of Zeus Sthenios (Strong). Near the rock is a sanctuary of Aphrodite Nymphia (Bridal), made by Theseus when he took Helen to wife.
{2.32.8} Outside the wall there is also a sanctuary of Poseidon Nurturer (Phytalmios). For they say that, being angry with them, Poseidon smote the land with barrenness, brine (halme) reaching the seeds and the roots of the plants (phuta), [68] until, appeased by sacrifices and prayers, he ceased to send up the brine upon the earth. Above the temple of Poseidon is Demeter Lawbringer (Thesmophoros), set up, they say, by Althepus.
{2.32.9} On going down to the harbor at what is called Celenderis, you come to a place called Birthplace (Genethlion), where Theseus is said to have been born. Before this place is a temple of Ares, for here also did Theseus conquer the Amazons in battle. These must have belonged to the army that strove in Attica against Theseus and the Athenians.
{2.32.10} As you make your way to the Psiphaean Sea you see a wild olive growing, which they call the Bent Rhakos. The Troizenians call rhakos every kind of barren olive—kotinos, phylia, or elaious—and this tree they call Bent because it was when the reins caught in it that the chariot of Hippolytus was upset. Not far from this stands the sanctuary of Saronian Artemis, and I have already given an account of it. I must add that every year they hold in honor of Artemis a festival called Saronia.
{2.33.1} The Troizenians possess islands, one of which is near the mainland, and it is possible to wade across the channel. This was formerly called Sphaeria, but its name was changed to Sacred Island for the following reason. In it is the tomb of Sphairos, who, they say, was charioteer to Pelops. In obedience forsooth to a dream from Athena, Aithra crossed over into the island with libations for Sphairos. After she had crossed, Poseidon is said to have had intercourse with her here. So for this reason Aithra set up here a temple of Athena Apaturia, [69] and changed the name from Sphaeria to Sacred Island. She also established a custom for the Troizenian girls of dedicating their waistbands before wedlock to Athena Apaturia.
{2.33.2} Kalaureia, they say, was sacred to Apollo of old, at the time when Delphi was sacred to Poseidon. Legend adds that the two gods exchanged the two places. They still say this, and quote an oracle:
Delos and Kalaureia alike you love to dwell in,
Pythō, too, the holy, and Taenarum swept by the high winds.
At any rate, there is a holy sanctuary of Poseidon here, and it is served by a maiden priestess until she reaches an age fit for marriage.
{2.33.3} Within the enclosure is also the tomb of Demosthenes. His fate, and that of Homer before him, have, in my opinion, showed most plainly how spiteful the deity is; for Homer, after losing his sight, was, in addition to this great affliction, cursed with a second—a poverty which drove him in beggary to every land; while to Demosthenes it befell to experience exile in his old age and to meet with such a violent end. Now, although concerning him, not only others, but Demosthenes himself, have again and again declared that assuredly he took no part of the money that Harpalos brought from Asia,
{2.33.4} yet I must relate the circumstances of the statement made subsequently. Shortly after Harpalos ran away from Athens and crossed with a squadron to Crete, he was put to death by the servants who were attending him, though some assert that he was assassinated by Pausanias, a Macedonian. The steward of his money fled to Rhodes, and was arrested by a Macedonian, Philoxenos, who also had demanded Harpalos from the Athenians. Having this slave in his power, he proceeded to examine him, until he learned everything about such as had allowed themselves to accept a bribe from Harpalos. On obtaining this information he sent a dispatch to Athens,
{2.33.5} in which he gave a list of such as had taken a bribe from Harpalos, both their names and the sums each had received. Demosthenes, however, he never mentioned at all, although Alexander held him in bitter hatred, and he himself had a private quarrel with him. So Demosthenes is honored in many parts of Greece, and especially by the dwellers in Kalaureia.
{2.34.1} Stretching out far into the sea from Troizenia is a peninsula, on the coast of which has been founded a little town called Methana. Here there is a sanctuary of Isis, and on the marketplace is a statue [agalma] of Hermes, and also one of Hēraklēs. Some thirty stadium-lengths distant from the town are hot baths. They say that it was when Antigonos, son of Demetrios, was king of Macedon that the water first appeared, and that what appeared at once was not water, but fire that gushed in great volume from the ground, and when this died down the water flowed; indeed, even at the present day it wells up hot and exceedingly salt. A bather here finds no cold water at hand, and if he dives into the sea his swim is full of danger. For wild creatures live in it, and it swarms with sharks.
{2.34.2} I will also relate what astonished me most in Methana. The wind called Lips, striking the budding vines from the Saronic Gulf, blights their buds. So while the wind is still rushing on, two men cut in two a rooster whose feathers are all white, and run round the vines in opposite directions, each carrying half of the rooster. When they meet at their starting place, they bury the pieces there.
{2.34.3} Such are the means they have devised against the Lips. The islets, nine in number, lying off the land are called the Isles of Pelops, and they say that when it rains one of them is not touched. If this be the case I do not know, though the people around Methana said that it was true, and I have seen before now men trying to keep off hail by sacrifices and spells.
{2.34.4} Methana, then, is a peninsula of the Peloponnesus. Within it, bordering on the land of Troizen, is Hermione. The founder of the old city, the Hermionians say, was Hermion, the son of Europs. Now Europs, whose father was certainly Phoroneus, Herophanes of Troizen said was an illegitimate child. For surely the kingdom of Argos would never have devolved upon Argos, Niobe’s son, the grandchild of Phoroneus, in the presence of a legitimate son.
{2.34.5} But even supposing that Europs was a legitimate child who died before Phoroneus, I am quite sure that his son was not likely to stand a fair chance against Niobe’s child, whose father was supposed to be Zeus. Subsequently the Dorians from Argos settled, among other places, at Hermion, but I do not think there was war between the two peoples, or it would have been spoken of by the Argives.
{2.34.6} There is a road from Troizen to Hermion by way of the rock which aforetime was called the altar of Zeus Sthenios (Strong) but afterwards Theseus took up the tokens, and people now call it the Rock of Theseus. As you go, then, along a mountain road by way of this rock, you reach a temple of Apollo surnamed Platanistios (God of the Plane tree Grove), and a place called Eilei, where are sanctuaries of Demeter and of her daughter Kore (Maiden). Seawards, on the borders of Hermionis, is a sanctuary of Demeter surnamed Thermasia (Warmth).
{2.34.7} Just about eighty stadium-lengths away is a headland Scyllaeum, which is named alter the daughter of Nisos. For when, owing to her treachery, Minos had taken Nisaia and Megara, he said that now he would not have her to wife, and ordered his Cretans to throw her from the ship. She was drowned, and the waves cast up her body on this headland. They do not show a tomb of her, but say that the sea birds were allowed to tear the corpse to pieces.
{2.34.8} As you sail from Scyllaeum in the direction of the city, you reach another headland, called Bucephala (Ox-head), and, after the headland, islands, the first of which is Haliussa (Salt Island). This provides a harbor where there is good anchorage. After it comes Pityussa (Pine Island), and the third they call Aristerae. On sailing past these you come to another headland, Colyergia, jutting out from the mainland, and after it to an island, called Tricrana (Three Heads), and a mountain, projecting into the sea from the Peloponnesus, called Buporthmus (Oxford). On Buporthmus has been built a sanctuary of Demeter and her daughter, as well as one of Athena, surnamed Promakhorma (Champion of the Anchorage).
{2.34.9} Before Buporthmus lies an island called Aperopia, not far from which is another island, Hydrea. After it the mainland is skirted by a crescent-shaped beach and after the beach there is a spit of land up to a sanctuary of Poseidon, beginning at the sea on the east and extending westwards. It possesses harbors, and is some seven stadium-lengths long, and not more than three stadium-lengths in breadth where it is broadest.
{2.34.10} Here the Hermionians had their former city. They still have sanctuaries here: one of Poseidon at the east end of the spit, and a temple of Athena further inland by the side of the latter are the foundations of a race-course, in which legend says the sons of Tyndareus contended. There is also another sanctuary of Athena, of no great size, the roof of which has fallen in. There is a temple to Hēlios [Sun], another to the Graces, and a third to Serapis and Isis. There are also circuits of large unhewn stones, within which they perform mystic ritual to Demeter.
{2.34.11} Such are the possessions of the Hermionians in these parts. The modern city is just about four stadium-lengths distant from the headland, upon which is the sanctuary of Poseidon, and it lies on a site which is level at first, gently rising up a slope, which presently merges into Prone, for so they name this mountain. A wall stands all round Hermione, a city which I found afforded much to write about, and among the things which I thought I myself must certainly mention are a temple of Aphrodite, surnamed both Pontia (of the Deep Sea) and Limenia (of the Harbor), and a white-marble statue [agalma] of huge size, and worth seeing for its artistic excellence.
{2.34.12} There is also another temple of Aphrodite. Among the honors paid her by the Hermionians is this custom: girls, and widows about to remarry, all sacrifice to her before wedding. Sanctuaries have also been built of Demeter Thermasia (Warmth), one at the border towards Troizenia, as I have stated above, while there is another in Hermione itself.
{2.35.1} Near the latter is a temple of Dionysus of the Black Goatskin. In his honor every year they hold a competition in music, and they offer prizes for swimming-races and boat-races. There is also a sanctuary of Artemis surnamed Iphigenia, and a bronze Poseidon with one foot upon a dolphin. Passing by this into the sanctuary of Hestia, we see no statue [agalma], but only an altar, and they sacrifice to Hestia upon it.
{2.35.2} Of Apollo there are three temples and three statues [agalmata]. One has no surname; the second they call Pythaeus, and the third Horios (of the Borders). The name Pythaeus they have learned from the Argives, for Telesilla tells us that they were the first Greeks to whose country came Pythaeus, who was a son of Apollo. I cannot say for certain why they call the third Horios, but I conjecture that they won a victory, either in war or by arbitration, in a dispute concerning the borders (horoi) of their land, and for this reason paid honors to Apollo Horios.
{2.35.3} The sanctuary of Fortune is said by the Hermionians to be the newest in their city; a colossus of Parian marble stands there. Of their wells, one is very old; nobody can see the water flowing into it, but it would never run dry, even if everybody descended and drew water from it. Another well they made in our own day, and the name of the place from which the water flows into it is Leimon (Meadow).
{2.35.4} The object most worthy of mention is a sanctuary of Demeter on Pron. This sanctuary is said by the Hermionians to have been founded by Klymenos, son of Phoroneus, and Khthonia, sister of Klymenos. But the Argive account is that when Demeter came to Argolis, while Atheras and Mysios afforded hospitality to the goddess, Colontas neither received her into his home nor paid her any other mark of respect. His daughter Khthonia disapproved of this conduct. They say that Colontas was punished by being burned up along with his house, while Khthonia was brought to Hermion by Demeter, and made the sanctuary for the Hermionians.
{2.35.5} At any rate, the goddess herself is called Khthonia, and Khthonia is the name of the festival they hold in the summer of every year. The manner of it is this. The procession is headed by the priests of the gods and by all those who hold the annual magistracies; these are followed by both men and women. It is now a custom that some who are still children should honor the goddess in the procession. These are dressed in white, and wear wreaths upon their heads. Their wreaths are woven of the flower called by the natives kosmosandalon, which, from its size and color, seems to me to be an iris; it even has inscribed upon it the same letters of mourning. [70]
{2.35.6} Those who form the procession are followed by men leading from the herd a full-grown cow, fastened with ropes, and still untamed and frisky. Having driven the cow to the temple, some loose her from the ropes that she may rush into the sanctuary, others, who hitherto have been holding the doors open, when they see the cow within the temple, close the doors.
{2.35.7} Four old women, left behind inside, are they who dispatch the cow. Whichever gets the chance cuts the throat of the cow with a sickle. Afterwards the doors are opened, and those who are appointed drive up a second cow, and a third after that, and yet a fourth. All are dispatched in the same way by the old women, and the sacrifice has yet another strange feature. On whichever of her sides the first cow falls, all the others must fall on the same.
{2.35.8} Such is the manner in which the sacrifice is performed by the Hermionians. Before the temple stand a few statues [eikónes] of the women who have served Demeter as her priestess, and on passing inside you see seats on which the old women wait for the cows to be driven in one by one, and statues [agalmata], of no great age, of Athena and Demeter. But the thing itself that they worship more than all else, I never saw, nor yet has any other man, whether stranger or Hermionian. The old women may keep their knowledge of its nature to themselves.
{2.35.9} There is also another temple, all round which stand statues. This temple is right opposite that of Khthonia, and is called that of Klymenos, and they sacrifice to Klymenos here. I do not believe that Klymenos was an Argive who came to Hermion. ‘Klymenos’ is the surname of the god, whoever legend says is king in the underworld.
{2.35.10} Beside this temple is another; it is of Ares, and has a statue [agalma] of the god, while to the right of the sanctuary of Khthonia is a portico, called by the natives the Portico of Echo. It is such that if a man speaks it reverberates at least three times. Behind the temple of Khthonia are three places which the Hermionians call that of Klymenos, that of Pluto [Ploutōn], and the Acherusian Lake. All are surrounded by fences of stones, while in the place of Klymenos there is also a chasm in the earth. Through this, according to the legend of the Hermionians, Hēraklēs brought up the Hound of Hades.
{2.35.11} At the gate through which there is a straight road leading to Mases, there is a sanctuary of Eileithuia within the wall. Every day, both with sacrifices and with incense, they magnificently propitiate the goddess, and, moreover, there is a vast number of votive gifts offered to Eileithuia. But the statue [agalma] no one may see, except, perhaps, the priestesses.
{2.36.1} Proceeding about seven stadium-lengths along the straight road to Mases, you reach, on turning to the left, a road to Halice. At the present day Halice is deserted, but once it, too, had inhabitants, and there is mention made of citizens of Halice on the Epidaurian slabs on which are inscribed the cures of Asklepios. I know, however, no other authentic document in which mention is made either of the city Halice or of its citizens. Well, to this city also there is a road, which lies midway between Pron and another mountain, called in old days Thornax; but they say that the name was changed because, according to legend, it was here that the transformation of Zeus into a cuckoo took place.
{2.36.2} Even to the present day there are sanctuaries on the tops of the mountains: on Mount Cuckoo one of Zeus, on Pron one of Hērā. At the foot of Mount Cuckoo is a temple, but there are no doors standing, and I found it without a roof or a statue [agalma] inside. The temple was said to be Apollo’s. by the side of it runs a road to Mases for those who have turned aside from the straight road. Mases was in old days a city, even as Homer [71] represents it in the catalogue of the Argives, but in my time the Hermionians were using it as a seaport.
{2.36.3} From Mases there is a road on the right to a headland called Strouthos (Sparrow Peak). From this headland by way of the summits of the mountains the distance to the place called Philanorium and to the Boleoi is two hundred and fifty stadium-lengths. These Boleoi are heaps of unhewn stones. Another place, called Twins, is twenty stadium-lengths distant from here. There is here a sanctuary of Apollo, a sanctuary of Poseidon, and in addition one of Demeter. The statues [agalmata] are of white marble, and are upright.
{2.36.4} Next comes a district, belonging to the Argives, that once was called Asinaia, and by the sea are ruins of Asine. When the Lacedaemonians and their king Nikandros, son of Kharillos, son of Polydektes, son of Eunomos, son of Prytanis, son of Eurypon, invaded Argolis with an army, the Asinaeans joined in the invasion, and with them ravaged the land of the Argives. When the Lacedaemonian expedition departed home, the Argives under their king Eratos attacked Asine.
{2.36.5} For a time the Asinaeans defended themselves from their wall, and killed among others Lysistratos, one of the most notable men of Argos. But when the wall was lost, the citizens put their wives and children on board their vessels and abandoned their own country; the Argives, while leveling Asine to the ground and annexing its territory to their own, left the sanctuary of Apollo Pythaeus, which is still visible, and by it they buried Lysistratos.
{2.36.6} Distant from Argos forty stadium-lengths and no more is the sea at Lerna. On the way down to Lerna the first thing on the road is the Erasinos, which empties itself into the Phrixos, and the Phrixos into the sea between Temenium and Lerna. About eight stadium-lengths to the left from the Erasinos is a sanctuary of the Lords Dioskouroi (Sons of Zeus). Their wooden images have been made similar to those in the city.
{2.36.7} On returning to the straight road, you will cross the Erasinos and reach the river Kheimarros (Winter-torrent). Near it is a circuit of stones, and they say that Pluto [Ploutōn], after carrying off, according to the story, Kore, the daughter of Demeter, descended here to his fabled kingdom underground. Lerna is, I have already stated, by the sea, and here they celebrate mysteries in honor of Lernaean Demeter.
{2.36.8} There is a sacred grove beginning on the mountain they call Pontinos. Now Mount Pontinos does not let the rainwater flow away, but absorbs it into itself. From it flows a river, also called Pontinos. Upon the top of the mountain is a sanctuary of Athena Saitis, now merely a ruin; there are also the foundations of a house of Hippomedon, who went to Thebes to redress the wrongs of Polyneikes, son of Oedipus.
{2.37.1} At this mountain begins the grove, which consists chiefly of plane trees, and reaches down to the sea. Its boundaries are, on the one side the river Pantinos, on the other side another river, called Amymane, after the daughter of Danaos. Within the tomb are statues [agalmata] of Demeter Prosymne and of Dionysus. Of Demeter there is a seated statue [agalma] of no great size.
{2.37.2} Both are of stone, but in another temple is a seated wooden-statue [xoanon] of Dionysus Saotes (Savior), while by the sea is a stone statue [agalma] of Aphrodite. They say that the daughters of Danaos dedicated it, while Danaos himself made the sanctuary of Athena by the Pontinos. The mysteries of the Lernaeans were established, they say, by Philammon. Now the words which accompany the ritual are evidently of no antiquity
{2.37.3} and the inscription also, which I have heard is written on the heart made of orichalcum, was shown not to be Philammon’s by Arriphon, an Aetolian of Triconium by descent, who now enjoys a reputation second to none among the Lycians; excellent at original research, he found the clue to this problem in the following way: the verses, and the prose interspersed among the verses, are all written in Doric. But before the return of the Herakleidai to the Peloponnesus the Argives spoke the same dialect as the Athenians, and in Philammon’s day I do not suppose that even the name Dorians was familiar to all Greek ears.
{2.37.4} All this was proved in the demonstration. At the source of the Amymone grows a plane tree, beneath which, they say, the hydra (water-snake) grew. I am ready to believe that this beast was superior in size to other water-snakes, and that its poison had something in it so deadly that Hēraklēs treated the points of his arrows with its gall. It had, however, in my opinion, one head, and not several. It was Peisandros [72] of Camirus who, in order that the beast might appear more frightful and his poetry might be more remarkable, represented the hydra with its many heads.
{2.37.5} I saw also what is called the Spring of Amphiaraos and the Alcyonian Lake, through which the Argives say Dionysus went down to Hades to bring up Semele, adding that the descent here was shown him by Palymnus. There is no limit to the depth of the Alcyonian Lake, and I know of nobody who by any contrivance has been able to reach the bottom of it since not even Nero, who had ropes made several stadium-lengths long and fastened them together, tying lead to them, and omitting nothing that might help his experiment, was able to discover any limit to its depth.
{2.37.6} This, too, I heard. The water of the lake is, to all appearance, calm and quiet but, although it is such to look at, every swimmer who ventures to cross it is dragged down, sucked into the depths, and swept away. The circumference of the lake is not great, being about one-third of a stadium-length. Upon its banks grow grass and rushes. The nocturnal rites performed every year in honor of Dionysus I must not divulge to the world at large.
{2.38.1} Temenium is in Argive territory, and was named after Temenus, the son of Aristomakhos. For, having seized and strengthened the position, he waged therefrom with the Dorians the war against Tisamenus and the Achaeans. On the way to Temenium from Lerna the river Phrixos empties itself into the sea, and in Temenium is built a sanctuary of Poseidon, as well as one of Aphrodite; there is also the tomb of Temenus, which is worshipped by the Dorians in Argos.
{2.38.2} Fifty stadium-lengths, I conjecture, from Temenium is Nauplia, which at the present day is uninhabited; its founder was Nauplios, reputed to be a son of Poseidon and Amymone. Of the walls, too, ruins still remain and in Nauplia are a sanctuary of Poseidon, harbors, and a spring called Canathus. Here, say the Argives, Hērā bathes every year and recovers her virginity.
{2.38.3} This is one of the sayings told as a holy secret at the mysteries which they celebrate in honor of Hērā. The story told by the people in Nauplia about the ass, how by nibbling down the shoots of a vine he caused a more plenteous crop of grapes in the future, and how for this reason they have carved an ass on a rock, because he taught the pruning of vines—all this I pass over as trivial.
{2.38.4} From Lerna there is also another road, which skirts the sea and leads to a place called Genesium. By the sea is a small sanctuary of Poseidon Genesios. Next to this is another place, called Apobathmi (Steps). The story is that this is the first place in Argolis where Danaos landed with his daughters. From here we pass through what is called Anigraea, along a narrow and difficult road, until we reach a tract on the left which stretches down to the sea;
{2.38.5} it is fertile in trees, especially the olive. As you go up inland from this is a place where three hundred picked Argives fought for this land with an equal number of specially chosen Lacedaemonian warriors. [73] All were killed except one Spartan and two Argives, and here were raised the tombs for the dead. But the Lacedaemonians, having fought against the Argives with all their forces, won a decisive victory; at first they themselves enjoyed the fruits of the land, but afterwards they assigned it to the Aeginetans, when they were expelled from their island by the Athenians. [74] In my time Thyreatis was inhabited by the Argives, who say that they recovered it by the award of an arbitration. [75]
{2.38.6} As you go from these common graves you come to Athene, where Aeginetans once made their home, another village Neris, and a third Eua, the largest of the villages, in which there is a sanctuary of Polemocrates. This Polemocrates is one of the sons of Makhaon, and the brother of Alexanor; he cures the people of the district, and receives honors from the neighbors.
{2.38.7} Above the villages extends Mount Parnon, on which the Lacedaemonian border meets the borders of the Argives and Tegeatae. On the borders stand stone figures of Hermes, from which the name of the place is derived. A river called Tanaus, which is the only one descending from Mount Parnon, flows through the Argive territory and empties itself into the Gulf of Thyrea.


[ back ] 1. 8th century BCE.
[ back ] 2. This paragraph is most relevant to Spring Break travel study.
[ back ] 3. A league of states in the northern Peloponnesus. It was most influential in the second half of the third century BCE. Founded 280 BCE.
[ back ] 4. 146 BCE.
[ back ] 5. 44 BCE.
[ back ] 6. Hero cult of Melikertes.
[ back ] 7. The trajectory of Theseus, from Troizen to Athens, is relevant to the myths local to these two places.
[ back ] 8. Again, Hadrian.
[ back ] 9. Pausanias reports here a local version of the myth, linked to the rituals and topography of Corinth—to be contrasted with the version we find in the Medea of Euripides. In the local version, Medea does not kill her own children.
[ back ] 10. Again, Pausanias is reporting on local versions. The hero cult of Medea’s children had once been vitally important for the civic identity of Corinthians.
[ back ] 11. Iliad 6.159
[ back ] 12. 655 BCE.
[ back ] 13. I comment on this paragraph in my article “Asopos and his Multiple Daughters.”
[ back ] 14. Again, I comment in the same article.
[ back ] 15. floruit 640-617 BCE.
[ back ] 16. Asius, unknown work
[ back ] 17. 303 BCE.
[ back ] 18. That it should perish and he left destitute.
[ back ] 19. 222 BCE.
[ back ] 20. To wait for the third fruit, i.e. the third generation. It was interpreted to mean the third year.
[ back ] 21. In my article “Asopos and his Multiple Daughters,” I comment on the lore connecting the river Maeander with the river Asopos in Sikyonian territory.
[ back ] 22. circa 590 BCE.
[ back ] 23. 271-213 BCE.
[ back ] 24. 251 BCE.
[ back ] 25. The victor of Plataea (479 BCE). Afterwards put to death for treachery.
[ back ] 26. 225 BCE.
[ back ] 27. 222 BCE.
[ back ] 28. circa 590 BCE.
[ back ] 29. A curiously shaped head-gear
[ back ] 30. Iliad 2.571
[ back ] 31. Iliad 4.2 and following.
[ back ] 32. Odyssey 11.603
[ back ] 33. A mythical poet of Greece, associated with Apollo.
[ back ] 34. floruit circa 500 BCE.
[ back ] 35. I comment in my article “Asopos and his Multiple Daughters.”
[ back ] 36. They are dated to the sixth century BCE.
[ back ] 37. Pausanias here is referring to what we know as the Mycenaean palace of Tiryns near Nafplion.
[ back ] 38. These alternative “folk etymologies” are both relevant to the myths about Mycenae.
[ back ] 39. Here we see a most precious reference to the Lion Gate of Mycenae.
[ back ] 40. Here we see a most precious reference to the very idea of ‘Cyclopean’ walls.
[ back ] 41. The location of this Spring of Perseus is right by the so-called “Cistern” of Mycenae.
[ back ] 42. Here we see a most precious reference to the architectural masterpiece that is still known to tour-guides today as ‘The Treasury of Atreus’.
[ back ] 43. Some of this lore must predate the testimony of Pausanias.
[ back ] 44. The taking of the hero’s armor is mentioned in Iliad 17.59–60, 84–86.
[ back ] 45. Pausanias displays here a most noteworthy example of religious reticence.
[ back ] 46. So the Argives ‘destroyed’ not only Mycenae but also Tiryns.
[ back ] 47. Important detail about the hero cult of Perseus.
[ back ] 48. Some of this lore must predate the testimony of Pausanias.
[ back ] 49. I note here the Spartan links of Clytemnestra.
[ back ] 50. To kill their husbands.
[ back ] 51. circa 480-410 BCE.
[ back ] 52. 418 BCE.
[ back ] 53. 510 BCE.
[ back ] 54. Iliad 24.609.
[ back ] 55. circa 610-550 BCE.
[ back ] 56. 669-8 BCE.
[ back ] 57. Iliad 2.571.
[ back ] 58. Iliad 4.193.
[ back ] 59. 138 or 161 CE.
[ back ] 60. circa 600 BCE.
[ back ] 61. 490 BCE.
[ back ] 62. 431 BCE.
[ back ] 63. 405 BCE.
[ back ] 64. floruit circa 460 BCE.
[ back ] 65. A contemporary of Pheidias
[ back ] 66. Cerberus, the fabulous watch-dog.
[ back ] 67. early fifth century BCE.
[ back ] 68. The epithet phytalmios means nourishing, but to judge from the story he gives, Pausanias must have connected it with the Greek words for brine and plant.
[ back ] 69. Apparently here derived from the Greek word for deceit.
[ back ] 70. The letters AI, an exclamation of woe supposed to be inscribed on the flower.
[ back ] 71. Iliad 2.562.
[ back ] 72. Peisander composed a poem on the labors of Hēraklēs. His date is uncertain, but perhaps he flourished about 645 BCE.
[ back ] 73. 548 BCE.
[ back ] 74. 431 BCE.
[ back ] 75. 338 BCE.