with an English Translation by W.H.S. Jones, Litt.D. in 4 Volumes. Volume 1.Attica
and Cornith, Cambridge, MA, Harvard University Press; London, William Heinemann
[1.1.1] On the Greek mainland facing the Cyclades Islands and the Aegean Sea
the Sunium promontory stands out from the Attic land. When you have rounded the
promontory you see a harbor and a temple to Athena of Sunium on the peak of the
promontory. Farther on is Laurium, where once the Athenians had silver mines, and
a small uninhabited island called the Island of Patroclus. For a fortification was
built on it and a palisade constructed by Patroclus, who was admiral in command
of the Egyptian men-of-war sent by Ptolemy, son of Ptolemy, son of Lagus, to help
the Athenians, when Antigonus, son of Demetrius, was ravaging their country, which
he had invaded with an army, and at the same time was blockading them by sea with
[1.1.2] The Peiraeus was a parish from early times, though it was not a port
before Themistocles became an archon of the Athenians.1 Their port was Phalerum,
for at this place the sea comes nearest to Athens, and from here men say that Menestheus
set sail with his fleet for Troy, and before him Theseus, when he went to give satisfaction
to Minos for the death of Androgeos. But when Themistocles became archon, since
he thought that the Peiraeus was more conveniently situated for mariners, and had
three harbors as against one at Phalerum, he made it the Athenian port. Even up
to my time there were docks there, and near the largest harbor is the grave of Themistocles.
For it is said that the Athenians repented of their treatment of Themistocles, and
that his relations took up his bones and brought them from Magnesia. And the children
of Themistocles certainly returned and set up in the Parthenon a painting, on which
is a portrait of Themistocles. [1.1.3] The most noteworthy sight in the Peiraeus
is a precinct of Athena and Zeus. Both their images are of bronze; Zeus holds a
staff and a Victory, Athena a spear. Here is a portrait of Leosthenes and of his
sons, painted by Arcesilaus. This Leosthenes at the head of the Athenians and the
united Greeks defeated the Macedonians in Boeotia and again outside Thermopylae
forced them into Lamia over against Oeta, and shut them up there.1 The portrait
is in the long portico, where stands a market-place for those living near the sea--those
farther away from the harbor have another--but behind the portico near the sea stand
a Zeus and a Demos, the work of Leochares. And by the sea Conon2 built a sanctuary
of Aphrodite, after he had crushed the Lacedaemonian warships off Cnidus in the
Carian peninsula.3 For the Cnidians hold Aphrodite in very great honor, and they
have sanctuaries of the goddess; the oldest is to her as Doritis (Bountiful), the
next in age as Acraea (Of the Height), while the newest is to the Aphrodite called
Cnidian by men generally, but Euploia (Fair Voyage) by the Cnidians themselves.
[1.1.4] The Athenians have also another harbor, at Munychia, with a temple of
Artemis of Munychia, and yet another at Phalerum, as I have already stated, and
near it is a sanctuary of Demeter. Here there is also a temple of Athena Sciras,
and one of Zeus some distance away, and altars of the gods named Unknown, and of
heroes, and of the children of Theseus and Phalerus; for this Phalerus is said by
the Athenians to have sailed with Jason to Colchis. There is also an altar of Androgeos,
son of Minos, though it is called that of Heros; those, however, who pay special
attention to the study of their country's antiquities know that it belongs to Androgeos.[1.1.5]
Twenty stades away is the Coliad promontory; on to it, when the Persian fleet was
destroyed, the wrecks were carried down by the waves. There is here an image of
the Coliad Aphrodite, with the goddesses Genetyllides (Goddesses of Birth), as they
are called. And I am of opinion that the goddesses of the Phocaeans in Ionia, whom
they call Gennaides, are the same as those at Colias. On the way from Phalerum to
Athens there is a temple of Hera with neither doors nor roof. Men say that Mardonius,
son of Gobryas, burnt it. But the image there to-day is, as report goes, the work
of Alcamenes1 So that this, at any rate, cannot have been damaged by the Persians.
1,1,1,n1. c. 267-263 B.C.
1,1,2,n1. 493 B.C.
1,1,3,n1. 323 B.C.
1,1,3,n2. fl. c. 350 B.C.
1,1,3,n3. 394 B.C.
1,1,5,n1. fl. 440-400 B.C.
[1.2.1] On entering the city there is a monument to Antiope the Amazon. This
Antiope, Pindar says, was carried of by Peirithous and Theseus, but Hegias of Troezen
gives the following account of her. Heracles was besieging Themiscyra on the Thermodon,
but could not take it, but Antiope, falling in love with Theseus, who was aiding
Heracles in his campaign, surrendered the stronghold. Such is the account of Hegias.
But the Athenians assert that when the Amazons came, Antiope was shot by Molpadia,
while Molpadia was killed by Theseus. To Molpadia also there is a monument among
[1.2.2] As you go up from the Peiraeus you see the ruins of the walls which Conon
restored after the naval battle off Cnidus. For those built by Themistocles after
the retreat of the Persians were destroyed during the rule of those named the Thirty.1
Along the road are very famous graves, that of Menander, son of Diopeithes, and
a cenotaph of Euripides. He him self went to King Archelaus and lies buried in Macedonia;
as to the manner of his death (many have described it), let it be as they say.[1.2.3]
So even in his time poets lived at the courts of kings, as earlier still Anacreon
consorted with Polycrates, despot of Samos, and Aeschylus and Simonides journeyed
to Hiero at Syracuse. Dionysius, afterwards despot in Sicily had Philoxenus at his
court, and Antigonus,1 ruler of Macedonia, had Antagoras of Rhodes and Aratus of
Soli. But Hesiod and Homer either failed to win the society of kings or else purposely
despised it, Hesiod through boorishness and reluctance to travel, while Homer, having
gone very far abroad, depreciated the help afforded by despots in the acquisition
of wealth in comparison with his reputation among ordinary men. And yet Homer, too,
in his poem makes Demodocus live at the court of Alcinous, and Agamemnon leave a
poet with his wife. Not far from the gates is a grave, on which is mounted a soldier
standing by a horse. Who it is I do not know, but both horse and soldier were carved
[1.2.4] On entering the city there is a building for the preparation of the processions,
which are held in some cases every year, in others at longer intervals. Hard by
is a temple of Demeter, with images of the goddess herself and of her daughter,
and of Iacchus holding a torch. On the wall, in Attic characters, is written that
they are works of Praxiteles. Not far from the temple is Poseidon on horseback,
hurling a spear against the giant Polybotes, concerning whom is prevalent among
the Coans the story about the promontory of Chelone. But the inscription of our
time assigns the statue to another, and not to Poseidon. From the gate to the Cerameicus
there are porticoes, and in front of them brazen statues of such as had some title
to fame, both men and women.[1.2.5] One of the porticoes contains shrines of gods,
and a gymnasium called that of Hermes. In it is the house of Pulytion, at which
it is said that a mystic rite was performed by the most notable Athenians, parodying
the Eleusinian mysteries. But in my time it was devoted to the worship of Dionysus.
This Dionysus they call Melpomenus (Minstrel), on the same principle as they call
Apollo Musegetes (Leader of the Muses). Here there are images of Athena Paeonia
(Healer), of Zeus, of Mnemosyne (Memory) and of the Muses, an Apollo, the votive
offering and work of Eubulides, and Acratus, a daemon attendant upon Apollo; it
is only a face of him worked into the wall. After the precinct of Apollo is a building
that contains earthen ware images, Amphictyon, king of Athens, feasting Dionysus
and other gods. Here also is Pegasus of Eleutherae, who introduced the god to the
Athenians. Herein he was helped by the oracle at Delphi, which called to mind that
the god once dwelt in Athens in the days of Icarius. [1.2.6] Amphictyon won the
kingdom thus. It is said that Actaeus was the first king of what is now Attica.
When he died, Cecrops, the son-in-law of Actaeus, received the kingdom, and there
were born to him daughters, Herse, Aglaurus and Pandrosus, and a son Erysichthon.
This son did not become king of the Athenians, but happened to die while his father
lived, and the kingdom of Cecrops fell to Cranaus, the most powerful of the Athenians.
They say that Cranaus had daughters, and among them Atthis; and from her they call
the country Attica, which before was named Actaea. And Amphictyon, rising up against
Cranaus, although he had his daughter to wife, deposed him from power. Afterwards
he himself was banished by Erichthonius and his fellow rebels. Men say that Erichthonius
had no human father, but that his parents were Hephaestus and Earth.
1,2,2,n1. 404-403 B.C.
1,2,3,n1. Antigonus surnamed Gonatas became king of Macedonia in 283 B.C.
[1.3.1] The district of the Cerameicus has its name from the hero Ceramus, he
too being the reputed son of Dionysus and Ariadne. First on the right is what is
called the Royal Portico, where sits the king when holding the yearly office called
the kingship. On the tiling of this portico are images of baked earthenware, Theseus
throwing Sciron into the sea and Day carrying away Cephalus, who they say was very
beautiful and was ravished by Day, who was in love with him. His son was Phaethon,
[1.3.4] Here is a picture of the exploit, near Mantinea, of the Athenians who
were sent to help the Lacedaemonians.1 Xenophon among others has written a history
of the whole war--the taking of the Cadmea, the defeat of the Lacedaemonians at
Leuctra, how the Boeotians invaded the Peloponnesus,and the contingent sent to the
Lacedacmonians from the Athenians. In the picture is a cavalry battle, in which
the most famous men are, among the Athenians, Grylus the son of Xenophon, and in
the Boeotian cavalry, Epaminondas the Theban. These pictures were painted for the
Athenians by Euphranor, and he also wrought the Apollo surnamed Patrous (Paternal)
in the temple hard by. And in front of the temple is one Apollo made by Leochares;
the other Apollo, called Averter of evil, was made by Calamis. They say that the
god received this name because by an oracle from Delphi he stayed the pestilence
which afflicted the Athenians at the time of the Peloponnesian War.2
[1.3.5] Here is built also a sanctuary of the Mother of the gods; the image is
by Pheidias1. Hard by is the council chamber of those called the Five Hundred, who
are the Athenian councillors for a year. In it are a wooden figure of Zeus Counsellor
and an Apollo, the work of Peisias,2 and a Demos by Lyson. The thesmothetae (lawgivers)
were painted by Protogenes3 the Caunian, and Olbiades4 portrayed Callippus, who
led the Athenians to Thermopylae to stop the incursion of the Gauls into Greece.51,3,2,n1.
Evagoras was a king of Salamis in Cyprus, who reigned from about 410 to 374 B.C.
He favoured the Athenians, and helped Conon to defeat the Spartan fleet off Cnidus
in 394 B.C.
1,3,3,n1. 560-527 B.C.
1,3,4,n1. 362 B.C.
1,3,4,n2. 430 B.C.
1,3,5,n1. 490-432 B.C.
1,3,5,n2. The dates of these artists are unknown.
1,3,5,n3. A contemporary of Alexander the Great.
1,3,5,n4. An unknown painter.
1,3,5,n5. 279 B.C.
[1.4.1] These Gauls inhabit the most remote portion of Europe, near a great sea
that is not navigable to its extremities, and possesses ebb and flow and creatures
quite unlike those of other seas. Through their country flows the river Eridanus,
on the bank of which the daughters of Helius (Sun) are supposed to lament the fate
that befell their brother Phaethon. It was late before the name "Gauls" came into
vogue; for anciently they were called Celts both amongst themselves and by others.
An army of them mustered and turned towards the Ionian Sea, dispossessed the Illyrian
people, all who dwelt as far as Macedonia with the Macedonians themselves, and overran
Thessaly. And when they drew near to Thermopylae, the Greeks in general made no
move to prevent the inroad of the barbarians, since previously they had been severely
defeated by Alexander and Philip. Further, Antipater and Cassander1 afterwards crushed
the Greeks, so that through weakness each state thought no shame of itself taking
no part in the defence of the country.[1.4.2] But the Athenians, although they were
more exhausted than any of the Greeks by the long Macedonian war, and had been generally
unsuccessful in their battles, nevertheless set forth to Thermopylae with such Greeks
as joined them, having made the Callippus I mentioned their general. Occupying the
pass where it was narrowest, they tried to keep the foreigners from entering Greece;
but the Celts, having discovered the path by which Ephialtes of Trachis once led
the Persians, over whelmed the Phocians stationed there and crossed Oeta unperceived
by the Greeks.1 [1.4.3] Then it was that the Athenians put the Greeks under the
greatest obligation, and although outflanked offered resistance to the foreigners
on two sides. But the Athenians on the fleet suffered most, for the Lamian gulf
is a swamp near Thermopylae--the reason being, I think, the hot water that here
runs into the sea. These then were more distressed; for taking the Greeks on board
they were forced to sail through the mud weighted as they were by arms and men.
[1.4.4] So they tried to save Greece in the way described, but the Gauls, now south
of the Gates, cared not at all to capture the other towns, but were very eager to
sack Delphi and the treasures of the god. They were opposed by the Delphians themselves
and the Phocians of the cities around Parnassus; a force of Aetolians also joined
the defenders, for the Aetolians at this time were pre-eminent for their vigorous
activity. When the forces engaged, not only were thunderbolts and rocks broken off
from Parnassus hurled against the Gauls, but terrible shapes as armed warriors haunted
the foreigners. They say that two of them, Hyperochus and Amadocus, came from the
Hyperboreans, and that the third was Pyrrhus son of Achilles. Because of this help
in battle the Delphians sacrifice to Pyrrhus as to a hero, although formerly they
held even his tomb in dishonor, as being that of an enemy.[1.4.5] The greater number
of the Gauls crossed over to Asia by ship and plundered its coasts. Some time after,
the inhabitants of Pergamus, that was called of old Teuthrania, drove the Gauls
into it from the sea. Now this people occupied the country on the farther side of
the river Sangarius capturing Ancyra, a city of the Phrygians, which Midas son of
Gordius had founded in former time. And the anchor, which Midas found,1 was even
as late as my time in the sanctuary of Zeus, as well as a spring called the Spring
of Midas, water from which they say Midas mixed with wine to capture Silenus. Well
then, the Pergameni took Ancyra and Pessinus which lies under Mount Agdistis, where
they say that Attis lies buried.[1.4.6] They have spoils from the Gauls, and a painting
which portrays their deed against them. The land they dwell in was, they say, in
ancient times sacred to the Cabeiri, and they claim that they are themselves Arcadians,
being of those who crossed into Asia with Telephus. Of the wars that they have waged
no account has been published to the world, except that they have accomplished three
most notable achievements; the subjection of the coast region of Asia, the expulsion
of the Gauls therefrom, and the exploit of Telephus against the followers of Agamemnon,
at a time when the Greeks after missing Troy, were plundering the Meian plain thinking
it Trojan territory. Now I will return from my digression.
1,4,1,n1. Antipater and Cassander were successors of Alexander the Great.
1,4,2,n1. 480 B.C.
1,4,5,n1. A legend invented to explain the name "Ancyra," which means anchor.
[1.5.1] Near to the Council Chamber of the Five Hundred is what is called Tholos
(Round House); here the presidents sacrifice, and there are a few small statues
made of silver. Farther up stand statues of heroes, from whom afterwards the Athenian
tribes received their names. Who the man was who established ten tribes instead
of four, and changed their old names to new ones--all this is told by Herodotus.1
[1.5.2] The eponymoi1--this is the name given to them--are Hippothoon son of Poseidon
and Alope daughter of Cercyon, Antiochus, one of the children of Heracles borne
to him by Meda daughter of Phylas, thirdly, Ajax son of Telamon, and to the Athenians
belongs Leos, who is said to have given up his daughters, at the command of the
oracle, for the safety of the commonwealth. Among the eponymoi is Erechtheus, who
conquered the Eleusinians in battle, and killed their general, Immaradus the son
of Eumolpus. There is Aegeus also and Oeneus the bastard son of Pandion, and Acamas,
one of the children of Theseus.[1.5.3] I saw also among the eponymoi statues of
Cecrops and Pandion, but I do not know who of those names are thus honored. For
there was an earlier ruler Cecrops who took to wife the daughter of Actaeus, and
a later--he it was who migrated to Euboea--son of Erechtheus, son of Pandion, son
of Erichthonius. And there was a king Pandion who was son of Erichthonius, and another
who was son of Cecrops the second. This man was deposed from his kingdom by the
Metionidae, and when he fled to Megara--for he had to wife the daughter of Pylas
king of Megara--his children were banished with him. And Pandion is said to have
fallen ill there and died, and on the coast of the Megarid is his tomb, on the rock
called the rock of Athena the Gannet.[1.5.4] But his children expelled the Metionidae,
and returned from banishment at Megara, and Aegeus, as the eldest, became king of
the Athenians. But in rearing daughters Pandion was unlucky, nor did they leave
any sons to avenge him. And yet it was for the sake of power that he made the marriage
alliance with the king of Thrace. But there is no way for a mortal to overstep what
the deity thinks fit to send. They say that Tereus, though wedded to Procne, dishonored
Philomela, thereby transgressing Greek custom, and further, having mangled the body
of the damsel, constrained the women to avenge her. There is another statue, well
worth seeing, of Pandion on the Acropolis.
[1.5.5] These are the Athenian eponymoi who belong to the ancients. And of later
date than these they have tribes named after the following, Attalus1 the Mysian
and Ptolemy the Egyptian,2 and within my own time the emperor Hadrian3, who was
extremely religious in the respect he paid to the deity and contributed very much
to the happiness of his various subjects. He never voluntarily entered upon a war,
but he reduced the Hebrews beyond Syria, who had rebelled.4 As for the sanctuaries
of the gods that in some cases he built from the beginning, in others adorned with
offerings and furniture, and the bounties he gave to Greek cities, and sometimes
even to foreigners who asked him, all these acts are inscribed in his honor in the
sanctuary at Athens common to all the gods.
1,5,1,n1. See v. 66 and 69. The reform took place in 508 B.C.
1,5,2,n1. That is, "those after whom others are named."
1,5,5,n1. This king of Pergamus visited Athens in 200 B.C. in the company of
the Roman ambassadors, and was treated with every mark of respect by the Athenians.
1,5,5,n2. It is uncertain to which of the many kings of Egypt called by this
name Pausanias refers.
1,5,5,n3. 117-138 A.D.
1,5,5,n4. 132 A.D.
[1.6.1] But as to the history of Attalus and Ptolemy, it is more ancient in point
of time, so that tradition no longer remains, and those who lived with these kings
for the purpose of chronicling their deeds fell into neglect even before tradition
failed. Where fore it occurred to me to narrate their deeds also, and how the sovereignty
of Egypt, of the Mysians and of the neighboring peoples fell into the hands of their
[1.6.2] 1 The Macedonians consider Ptolemy to be the son of Philip, the son of
Amyntas, though putatively the son of Lagus, asserting that his mother was with
child when she was married to Lagus by Philip. And among the distinguished acts
of Ptolemy in Asia they mention that it was he who, of Alexander's companions, was
foremost in succoring him when in danger among the Oxydracae. After the death of
Alexander2, by withstanding those who would have conferred all his empire upon Aridaeus,
the son of Philip, he became chiefly responsible for the division of the various
nations into the kingdoms.[1.6.3] He crossed over to Egypt in person, and killed
Cleomenes, whom Alexander had appointed satrap of that country, considering him
a friend of Perdiccas, and therefore not faithful to himself; and the Macedonians
who had been entrusted with the task of carrying the corpse of Alexander to Aegae,
he persuaded to hand it over to him. And he proceeded to bury it with Macedonian
rites in Memphis, but, knowing that Perdiccas would make war, he kept Egypt garrisoned.
And Perdiccas took Aridaeus, son of Philip, and the boy Alexander, whom Roxana,
daughter of Oxyartes, had borne to Alexander, to lend color to the campaign, but
really he was plotting to take from Ptolemy his kingdom in Egypt. But being expelled
from Egypt, and having lost his reputation as a soldier, and being in other respects
unpopular with the Macedonians, he was put to death by his body guard.[1.6.4] The
death of Perdiccas immediately raised Ptolemy to power, who both reduced the Syrians
and Phoenicia, and also welcomed Seleucus, son of Antiochus, who was in exile, having
been expelled by Antigonus; he further himself prepared to attack Antigonus. He
prevailed on Cassander, son of Anti pater, and Lysimachus, who was king in Thrace,
to join in the war, urging that Seleucus was in exile and that the growth of the
power of Antigonus was dangerous to them all.[1.6.5] For a time Antigonus pre pared
for war, and was by no means confident of the issue; but on learning that the revolt
of Cyrene had called Ptolemy to Libya, he immediately reduced the Syrians and Phoenicians
by a sudden inroad, handed them over to Demetrius, his son, a man who for all his
youth had already a reputation for good sense, and went down to the Hellespont.
But he led his army back without crossing, on hearing that Demetrius had been overcome
by Ptolemy in battle. But Demetrius had not altogether evacuated the country before
Ptolemy, and having surprised a body of Egyptians, killed a few of them. Then on
the arrival of Antigonus Ptolemy did not wait for him but returned to Egypt.[1.6.6]
When the winter was over, Demetrius sailed to Cyprus and overcame in a naval action
Menelaus, the satrap of Ptolemy, and afterwards Ptolemy him self, who had crossed
to bring help. Ptolemy fled to Egypt, where he was besieged by Antigonus on land
and by Demetrius with a fleet. In spite of his extreme peril Ptolemy saved his empire
by making a stand with an army at Pelusium while offering resistance with warships
from the river. Antigonus now abandoned all hope of reducing Egypt in the circumstances,
and dispatched Demetrius against the Rhodians with a fleet and a large army, hoping,
if the island were won, to use it as a base against the Egyptians. But the Rhodians
displayed daring and ingenuity in the face of the besiegers, while Ptolemy helped
them with all the forces he could muster. [1.6.7] Antigonus thus failed to reduce
Egypt or, later, Rhodes, and shortly afterwards he offered battle to Lysimachus,
and to Cassander and the army of Seleucus, lost most of his forces, and was himself
killed, having suffered most by reason of the length of the war with Eumenes. Of
the kings who put down Antigonus I hold that the most wicked was Cassander, who
although he had recovered the throne of Macedonia with the aid of Antigonus, nevertheless
came to fight against a benefactor.[1.6.8] After the death of Antigonus, Ptolemy
again reduced the Syrians and Cyprus, and also restored Pyrrhus to Thesprotia on
the mainland. Cyrene rebelled; but Magas, the son of Berenice (who was at this time
married to Ptolemy) captured Cyrene in the fifth year of the rebellion. If this
Ptolemy really was the son of Philip, son of Amyntas, he must have inherited from
his father his passion for women, for, while wedded to Eurydice, the daughter of
Antipater, although he had children he took a fancy to Berenice, whom Antipater
had sent to Egypt with Eurydice. He fell in love with this woman and had children
by her, and when his end drew near he left the kingdom of Egypt to Ptolemy (from
whom the Athenians name their tribe) being the son of Berenice and not of the daughter
1,6,2,n1. The account which follows deals with the troubled period which came
after the death of Alexander the Great in 323 B.C. The generals Antigonus, Ptolemy,
Seleucus, Lysimachus and Cassander quarrelled over the division of the empire.
1,6,2,n2. 323 B.C.
[1.7.1] This Ptolemy fell in love with Arsinoe, his full sister, and married
her, violating herein Macedonian custom, but following that of his Egyptian subjects.
Secondly he put to death his brother Argaeus, who was, it is said, plotting against
him; and he it was who brought down from Memphis the corpse of Alexander. He put
to death another brother also, son of Eurydice, on discovering that he was creating
disaffection among the Cyprians. Then Magas, the half-brother of Ptolemy, who had
been entrusted with the governorship of Cyrene by his mother Berenice--she had borne
him to Philip, a Macedonians but of no note and of lowly origin--induced the people
of Cyrene to revolt from Ptolemy and marched against Egypt.[1.7.2] Ptolemy fortified
the entrance into Egypt and awaited the attack of the Cyrenians. But while on the
march Magas was in formed that the Marmaridae,a tribe of Libyan nomads, had revolted,
and thereupon fell back upon Cyrene. Ptolemy resolved to pursue, but was checked
owing to the following circumstance. When he was preparing to meet the attack of
Magas, he engaged mercenaries, including some four thousand Gauls. Discovering that
they were plotting to seize Egypt, he led them through the river to a deserted island.
There they perished at one another's hands or by famine.[1.7.3] Magas, who was married
to Apame, daughter of Antiochus, son of Seleucus, persuaded Antiochus to break the
treaty which his father Seleucus had made with Ptolemy and to attack Egypt. When
Antiochus resolved to attack, Ptolemy dispatched forces against all the subjects
of Antiochus, freebooters to overrun the lands of the weaker, and an army to hold
back the stronger, so that Antiochus never had an opportunity of attacking Egypt.
I have already stated how this Ptolemy sent a fleet to help the Athenians against
Antigonus and the Macedonians, but it did very little to save Athens. His children
were by Arsinoe, not his sister, but the daughter of Lysimachus. His sister who
had wedded him happened to die before this, leaving no issue, and there is in Egypt
a district called Arsinoites after her.
[1.8.1] It is pertinent to add here an account of Attalus, because he too is
one of the Athenian eponymoi. A Macedonian of the name of Docimus, a general of
Antigonus, who afterwards surrendered both himself and his property to Lysimachus,
had a Paphlagonian eunuch called Philetaerus. All that Philetaerus did to further
the revolt from Lysimachus, and how he won over Seleucus, will form an episode in
my account of Lysimachus. Attalus, however, son of Attalus and nephew of Philetaerus,
received the kingdom from his cousin Eumenes, who handed it over. The greatest of
his achievements was his forcing the Gauls to retire from the sea into the country
which they still hold.
[1.8.2] After the statues of the eponymoi come statues of gods, Amphiaraus, and
Eirene (Peace) carrying the boy Plutus (Wealth). Here stands a bronze figure of
Lycurgus, 1 son of Lycophron, and of Callias, who, as most of the Athenians say,
brought about the peace between the Greeks and Artaxerxes, son of Xerxes. 2 Here
also is Demosthenes, whom the Athenians forced to retire to Calauria, the island
off Troezen, and then, after receiving him back, banished again after the disaster
at Lamia.[1.8.3] Exiled for the second time 1 Demosthenes crossed once more to Calauria,
and committed suicide there by taking poison, being the only Greek exile whom Archias
failed to bring back to Antipater and the Macedonians. This Archias was a Thurian
who undertook the abominable task of bringing to Antipater for punishment those
who had opposed the Macedonians before the Greeks met with their defeat in Thessaly.
Such was Demosthenes' reward for his great devotion to Athens. I heartily agree
with the remark that no man who has unsparingly thrown himself into politics trusting
in the loyalty of the democracy has ever met with a happy death.
[1.8.4] Near the statue of Demosthenes is a sanctuary of Ares, where are placed
two images of Aphrodite, one of Ares made by Alcamenes, and one of Athena made by
a Parian of the name of Locrus. There is also an image of Enyo, made by the sons
of Praxiteles. About the temple stand images of Heracles, Theseus, Apollo binding
his hair with a fillet, and statues of Calades,1 who it is said framed laws 2 for
the Athenians, and of Pindar, the statue being one of the rewards the Athenians
gave him for praising them in an ode.[1.8.5] Hard by stand statues of Harmodius
and Aristogiton, who killed Hipparchus.1 The reason of this act and the method of
its execution have been related by others; of the figures some were made by Critius2,
the old ones being the work of Antenor. When Xerxes took Athens after the Athenians
had abandoned the city he took away these statues also among the spoils, but they
were afterwards restored to the Athenians by Antiochus.
[1.8.6] Before the entrance of the theater which they call the Odeum (Music Hall)
are statues of Egyptian kings. They are all alike called Ptolemy, but each has his
own surname. For they call one Philometor, and another Philadelphus, while the son
of Lagus is called Soter, a name given him by the Rhodians. Of these, Philadelphus
is he whom I have mentioned before among the eponymoi, and near him is a statue
of his sister Arsinoe.
1,8,2,n1. An Athenian orator who did great service to Athens when Demosthenes
was trying to stir up his countrymen against Philip of Macedon.
1,8,2,n2. c. 448 B.C.
1,8,3,n1. 323 B.C.
1,8,4,n1. Nothing more is known of this person.
1,8,4,n2. Or "tunes."
1,8,5,n1. 514 B.C.
1,8,5,n2. fl. c. 445 B.C.
[1.9.1] The one called Philometor is eighth in descent from Ptolemy son of Lagus,
and his surname was given him in sarcastic mockery, for we know of none of the kings
who was so hated by his mother. Although he was the eldest of her children she would
not allow him to be called to the throne, but prevailed on his father before the
call came to send him to Cyprus. Among the reasons assigned for Cleopatra's enmity
towards her son is her expectation that Alexander the younger of her sons would
prove more subservient, and this consideration induced her to urge the Egyptians
to choose Alexander as king.[1.9.2] When the people offered opposition, she dispatched
Alexander for the second time to Cyprus, ostensibly as general, but really because
she wished by his means to make Ptolemy more afraid of her. Finally she covered
with wounds those eunuchs she thought best disposed, and presented them to the people,
making out that she was the victim of Ptolemy's machinations, and that he had treated
the eunuchs in such a fashion. The people of Alexandria rushed to kill Ptolemy,
and when he escaped on board a ship, made Alexander, who returned from Cyprus, their
king. [1.9.3] Retribution for the exile of Ptolemy came upon Cleopatra, for she
was put to death by Alexander, whom she herself had made to be king of the Egyptians.
When the deed was discovered, and Alexander fled in fear of the citizens, Ptolemy
returned and for the second time assumed control of Egypt. He made war against the
Thebans, who had revolted, reduced them two years after the revolt, and treated
them so cruelly that they were left not even a memorial of their former prosperity,
which had so grown that they surpassed in wealth the richest of the Greeks, the
sanctuary of Delphi and the Orchomenians. Shortly after this Ptolemy met with his
appointed fate, and the Athenians, who had been benefited by him in many ways which
I need not stop to relate, set up a bronze likeness of him and of Berenice, his
only legitimate child.
[1.9.4] After the Egyptians come statues of Philip and of his son Alexander.
The events of their lives were too important to form a mere digression in another
story. Now the Egyptians had their honors bestowed upon them out of genuine respect
and because they were benefactors, but it was rather the sycophancy of the people
that gave them to Philip and Alexander, since they set up a statue to Lysimachus
also not so much out of goodwill as because they thought to serve their immediate
[1.9.5] This Lysimachus was a Macedonian by birth and one of Alexander's body-guards,
whom Alexander once in anger shut up in a chamber with a lion, and afterwards found
that he had overpowered the brute. Henceforth he always treated him with respect,
and honored him as much as the noblest Macedonians. After the death of Alexander,
Lysimachus ruled such of the Thracians, who are neighbors of the Macedonians, as
had been under the sway of Alexander and before him of Philip. These would comprise
but a small part of Thrace. If race be compared with race no nation of men except
the Celts are more numerous than the Thracians taken all together, and for this
reason no one before the Romans reduced the whole Thracian population. But the Romans
have subdued all Thrace, and they also hold such Celtic territory as is worth possessing,
but they have intentionally overlooked the parts that they consider useless through
excessive cold or barrenness.[1.9.6] Then Lysimachus made war against his neighbours,
first the Odrysae, secondly the Getae and Dromichaetes. Engaging with men not unversed
in warfare and far his superiors in number, he himself escaped from a position of
extreme danger, but his son Agathocles, who was serving with him then for the first
time, was taken prisoner by the Getae. Lysimachus met with other reverses afterwards,
and attaching great importance to the capture of his son made peace with Dromicliaetes,
yielding to the Getic king the parts of his empire beyond the Ister, and, chiefly
under compulsion, giving him his daughter in marriage. Others say that not Agathocles
but Lysimachus himself was taken prisoner, regaining his liberty when Agathocles
treated with the Getic king on his behalf. On his return he married to Agathocles
Lysandra, the daughter of Ptolemy, son of Lagus, and of Eurydice. [1.9.7] He also
crossed with a fleet to Asia and helped to overthrow the empire of Antigonus.1 He
founded also the modern city of Ephesus as far as the coast, bringing to it as settlers
people of Lebedos and Colophon, after destroying their cities, so that the iambic
poet Phoenix com posed a lament for the capture of Colophon. Mermesianax, the elegiac
writer, was, I think, no longer living, otherwise he too would certainly have been
moved by the taking of Colophon to write a dirge. Lysimachus also went to war with
Pyrrhus, son of Aeacides. Waiting for his departure from Epeirus (Pyrrhus was of
a very roving disposition) he ravaged Epeirus until he reached the royal tombs.[1.9.8]
The next part of the story is incredible to me, but Hieronymus the Cardian1 relates
that he destroyed the tombs and cast out the bones of the dead. But this Hieronymus
has a reputation generally of being biased against all the kings except Antigonus,
and of being unfairly partial towards him. As to the treatment of the Epeirot graves,
it is perfectly plain that it was malice that made him record that a Macedonian
desecrated the tombs of the dead. Besides, Lysimachus was surely aware that they
were the ancestors not of Pyrrhus only but also of Alexander. In fact Alexander
was an Epeirot and an Aeacid on his mother's side, and the subsequent alliance between
Pyrrhus and Lysimachus proves that even as enemies they were not irreconcilable.
Possibly Hieronymus had grievances against Lysimachus, especially his destroying
the city of the Cardians and founding Lysimachea in its stead on the isthmus of
the Thracian Chersonesus.
1,9,7,n1. 302 B.C.
1,9,8,n1. fl. 20-300 B.C.
[1.10.1] As long as Aridaeus reigned, and after him Cassander and his sons, friendly
relations continued between Lysimachus and Macedon. But when the kingdom devolved
upon Demetrius, son of Antigonus, Lysimachus, henceforth expecting that war would
be declared upon him by Demetrius, resolved to take aggressive action. He was aware
that Demetrius inherited a tendency to aggrandise, and he also knew that he visited
Macedonia at the summons of Alexander and Cassander, and on his arrival murdered
Alexander himself 1 and ruled the Macedonians in his stead. [1.10.2] Therefore encountering
Demetrius at Amphipolis he came near to being expelled from Thrace1, but on Pyrrhus'
coming to his aid he mastered Thrace and afterwards extended his empire at the expense
of the Nestians and Macedonians. The greater part of Macedonia was under the control
of Pyrrhus himself, who came from Epeirus with an army and was at that time on friendly
terms with Lysimachus. When however Demetrius crossed over into Asia and made war
on Seleucus, the alliance between Pyrrhus and Lysimachus lasted only as long as
Demetrius continued hostilities; when Demetrius submitted to Seleucus, the friendship
between Lysimachus and Pyrrhus was broken, and when war broke out Lysimachus fought
against Antigonus son of Demetrius and against Pyrrhus himself, had much the better
of the struggle, conquered Macedonia and forced Pyrrhus to retreat to Epeirus.[1.10.3]
Love is wont to bring many calamities upon men. Lysimachus, although by this time
of mature age and considered happy in respect of his children, and although Agathocles
had children by Lysandra, nevertheless married Lysandra's sister Arsinoe. This Arsinoe,
fearing for her children, lest on the death of Lysimachus they should fall into
the hands of Agathocles, is said for this reason to have plotted against Agathocles.
Historians have already related how Arsinoe fell in love with Agathocles, and being
unsuccessful they say that she plotted against his life. They say also that Lysimachus
discovered later his wife's machinations, but was by this time powerless, having
lost all his friends. [1.10.4] Since Lysimachus, then, overlooked Arsinoe's murder
of Agathocles, Lysandra fled to Seleucus, taking with her her children and her brothers,
who were taking refuge with Ptolemy and finally adopted this course. They were accompanied
on their flight to Seleucus by Alexander who was the son of Lysimachus by an Odrysian
woman. So they going up to Babylon entreated Seleucus to make war on Lysimachus.
And at the same time Philetaerus, to whom the property of Lysimachus had been entrusted,
aggrieved at the death of Agathocles and suspicious of the treatment he would receive
at the hands of Arsinoe, seized Pergamus on the Caicus, and sending a herald offered
both the property and himself to Seleucus.[1.10.5] Lysimachus hearing of all these
things lost no time in crossing into Asia1, and assuming the initiative met Seleucus,
suffered a severe defeat and was killed. Alexander, his son by the Odrysian woman,
after interceding long with Lysandra, won his body and afterwards carried it to
the Chersonesus and buried it, where his grave is still to be seen between the village
of Cardia and Pactye.
1,10,1,n1. 294 B.C.
1,10,2,n1. 288 B.C.
1,10,5,n1. 281 B.C.
[1.11.1] Such was the history of Lysimachus. The Athenians have also a statue
of Pyrrhus. This Pyrrhus was not related to Alexander, except by ancestry. Pyrrhus
was son of Aeacides, son of Arybbas, but Alexander was son of Olympias, daughter
of Neoptolemus, and the father of Neoptolemus and Aryblas was Alcetas, son of Tharypus.
And from Tharypus to Pyrrhus, son of Achilles, are fifteen generations. Now Pyrrhus
was the first who after the capture of Troy disdained to return to Thessaly, but
sailing to Epeirus dwelt there because of the oracles of Helenus. By Hermione Pyrrhus
had no child, but by Andromache he had Molossus, Pielus, and Pergamus, who was the
youngest. Helenus also had a son, Cestrinus, being married to Andromache after the
murder of Pyrrhus at Delphi. [1.11.2] Helenus on his death passed on the kingdom
to Molossus, son of Pyrrhus, so that Cestrinus with volunteers from the Epeirots
took possession of the region beyond the river Thyamis, while Pergamus crossed into
Asia and killed Areius, despot in Teuthrania, who fought with him in single combat
for his kingdom, and gave his name to the city which is still called after him.
To Andromache, who accompanied him, there is still a shrine in the city. Pielus
remained behind in Epeirus, and to him as ancestor Pyrrhus, the son of Aeacides,
and his fathers traced their descent, and not to Molossus.[1.11.3] Down to Alcetas,
son of Tharypus, Epeirus too was under one king. But the sons of Alcetas after a
quarrel agreed to rule with equal authority, remaining faithful to their compact;
and afterwards, when Alexander, son of Neoptolemus, died among the Leucani, and
Olympias returned to Epeirus through fear of Antipater, Aeacides, son of Arybbas,
continued in allegiance to Olympias and joined in her campaign against Aridaeus
and the Macedonians, although the Epeirots refused to accompany him.[1.11.4] Olympias
on her victory behaved wickedly in the matter of the death of Aridaeus, and much
more wickedly to certain Macedonians, and for this reason was considered to have
deserved her subsequent treatment at the hands of Cassander; so Aeacides at first
was not received even by the Epeirots because of their hatred of Olympias, and when
after wards they forgave him, his return to Epeirus was next opposed by Cassander.
When a battle occurred at Oeneadae between Philip, brother of Cassander, and Aeacides,
Aeacides was wounded and shortly after met his fate.1 [1.11.5] The Epeirots accepted
Alcetas as their king, being the son of Arybbas and the elder brother of Aeacides,
but of an uncontrollable temper and on this account banished by his father. Immediately
on his arrival he began to vent his fury on the Epeirots, until they rose up and
put him and his children to death at night. After killing him they brought back
Pyrrhus, son of Aeacides. No sooner had he arrived than Cassander made war upon
him, while he was young in years and before he had consolidated his empire. When
the Macedonians attacked him, Pyrrhus went to Ptolemy, son of Lagus, in Egypt. Ptolemy
gave him to wife the half-sister of his children, and restored him by an Egyptian
[1.11.6] The first Greeks that Pyrrhus attacked on becoming king were the Corcyraeans.
He saw that the island lay off his own territory, and he did not wish others to
have a base from which to attack him. My account of Lysimachus has already related
how he fared, after taking Corcyra, in his war with Lysimachus, how he expelled
Demetrius and ruled Macedonia until he was in turn expelled by Lysimachus, the most
important of his achievements until he waged war against the Romans,[1.11.7] being
the first Greek we know of to do so. For no further battle, it is said, took place
between Aeneas and Diomedes with his Argives. One of the many ambitions of the Athenians
was to reduce all Italy, but the disaster at Syracuse1 prevented their trying conclusions
with the Romans. Alexander, son of Neoptolemus, of the same family as Pyrrhus but
older, died among the Leucani before he could meet the Romans in battle.
1,11,4,n1. 313 B.C.
1,11,7,n1. 413 B.C.
[1.12.1] So Pyrrhus was the first to cross the Ionian Sea from Greece to attack
the Romans.1 And even he crossed on the invitation of the Tarentines. For they were
already involved in a war with the Romans, but were no match for them unaided. Pyrrhus
was already in their debt, because they had sent a fleet to help him in his war
with Corcyra, but the most cogent arguments of the Tarentine envoys were their accounts
of Italy, how its prosperity was equal to that of the whole of Greece, and their
plea that it was wicked to dismiss them when they had come as friends and suppliants
in their hour of need. When the envoys urged these considerations, Pyrrhus remembered
the capture of Troy, which he took to be an omen of his success in the war, as he
was a descendant of Achilles making war upon a colony of Trojans.[1.12.2] Pleased
with this proposal, and being a man who never lost time when once he had made up
his mind, he immediately proceeded to man war ships and to prepare transports to
carry horses and men-at-arms. There are books written by men of no renown as historians,
entitled "Memoirs." When I read these I marvelled greatly both at the personal bravery
of Pyrrhus in battle, and also at the forethought he displayed whenever a contest
was imminent. So on this occasion also when crossing to Italy with a fleet he eluded
the observation of the Romans, and for some time after his arrival they were unaware
of his presence; it was only when the Romans made an attack upon the Tarentines
that he appeared on the scene with his army, and his unexpected assault naturally
threw his enemies into confusion.[1.12.3] And being perfectly aware that he was
no match for the Romans, he prepared to let loose against them his elephants. The
first European to acquire elephants was Alexander, after subduing Porus and the
power of the Indians; after his death others of the kings got them but Antigonus
more than any; Pyrrhus captured his beasts in the battle with Demetrius. When on
this occasion they came in sight the Romans were seized with panic, and did not
believe they were animals.[1.12.4] For although the use of ivory in arts and crafts
all men obviously have known from of old, the actual beasts, before the Macedonians
crossed into Asia, nobody had seen at all except the Indians themselves, the Libyans,
and their neighbours. This is proved by Homer, who describes the couches and houses
of the more prosperous kings as ornamented with ivory, but never mentions the beast;
but if he had seen or heard about it he would, in my opinion have been much more
likely to speak of it than of the battle between the Dwarf-men and cranes.1 [1.12.5]
Pyrrhus was brought over to Sicily by an embassy of the Syracusans. The Carthaginians
had crossed over and were destroying the Greek cities, and had sat down to invest
Syracuse, the only one now remaining. When Pyrrhus heard this from the envoys he
abandoned Tarentum and the Italiots on the coast, and crossing into Sicily forced
the Carthaginians to raise the siege of Syracuse. In his self-conceit, although
the Carthaginians, being Phoenicians of Tyre by ancient descent, were more experienced
sea men than any other non-Greek people of that day, Pyrrhus was nevertheless encouraged
to meet them in a naval battle, employing the Epeirots, the majority of whom, even
after the capture of Troy, knew no thing of the sea nor even as yet how to use salt.
Witness the words of Homer in the Odyssey:--
Nothing they know of ocean, and mix not salt
with their victuals.1
1,12,1,n1. 280 B.C.
1,12,4,n1. Hom. Il. 3.3f.
1,12,5,n1. Hom. Od. 11.122
[1.13.1] Worsted on this occasion Pyrrhus put back with the remainder of his
vessels to Tarentum. Here he met with a serious reverse, and his retirement, for
he knew that the Romans would not let him depart without striking a blow, he contrived
in the following manner. On his return from Sicily and his defeat, he first sent
various dispatches to Asia and to Antigonus, asking some of the kings for troops,
some for money, and Antigonus for both. When the envoys returned and their dispatches
were delivered, he summoned those in authority, whether Epeirot or Tarentine, and
without reading any of the dispatches declared that reinforcements would come. A
report spread quickly even to the Romans that Macedonians and Asiatic tribes also
were crossing to the aid of Pyrrhus. The Romans, on hearing this, made no move,
but Pyrrhus on the approach of that very night crossed to the headlands of the mountains
[1.13.2] After the defeat in Italy Pyrrhus gave his forces a rest and then declared
war on Antigonus, his chief ground of complaint being the failure to send reinforcements
to Italy. Overpowering the native troops of Antigonus an his Gallic mercenaries
he pursued them to the coast cities, and himself reduced upper Macedonia and the
Thessalians. The extent of the fighting and the decisive character of the victory
of Pyrrhus are shown best by the Celtic armour dedicated in the sanctuary of Itonian
Athena between Pherae and Larisa, with this inscription on them:--
Pyrrhus the Molossian hung these shields[1.13.3]
taken from the bold Gauls as a gift to Itonian
Athena, when he had destroyed all the host
of Antigonus. 'Tis no great marvel. The
Aeacidae are warriors now, even as they were
These shields then are here, but the bucklers of the Macedonians themselves he
dedicated to Dodonian Zeus. They too have an inscription:--
These once ravaged golden Asia, and brought
slavery upon the Greeks. Now ownerless
they lie by the pillars of the temple of Zeus,
spoils of boastful Macedonia.
Pyrrhus came very near to reducing Macedonia entirely, but,[1.13.4] being usually
readier to do what came first to hand, he was prevented by Cleonymus. This Cleonymus,
who persuaded Pyrrhus to abandon his Macedonian adventure and to go to the Peloponnesus,
was a Lacedaemonian who led an hostile army into the Lacedaemonian territory for
a reason which I will relate after giving the descent of Cleonymus. Pausanias, who
was in command of the Greeks at Plataea1, was the father of Pleistoanax, he of Pausanias,
and he of Cleombrotus, who was killed at Leuctra fighting against Epaminondas and
the Thebans. Cleombrotus was the father of Agesipolis and Cleomenes, and, Agesipolis
dying without issue, Cleomenes ascended the throne. [1.13.5] Cleomenes had two sons,
the elder being Acrotatus and the younger Cleonymus. Now Acrotatus died first; and
when afterwards Cleomenes died, a claim to the throne was put forward by Areus son
of Acrotatus, and Cleonymus took steps to induce Pyrrhus to enter the country. Before
the battle of Leuctra1 the Lacedaemonians had suffered no disaster, so that they
even refused to admit that they had yet been worsted in a land battle. For Leonidas,
they said, had won the victory 2, but his followers were insufficient for the entire
destruction of the Persians; the achievement of Demosthenes and the Athenians on
the island of Sphacteria3 was no victory, but only a trick in war.[1.13.6] Their
first reverse took place in Boeotia, and they afterwards suffered a severe defeat
at the hands of Antipater and the Macedonians1. Thirdly the war with Demetrius2
came as an unexpected misfortune to their land. Invaded by Pyrrhus and seeing a
hostile army for the fourth time, they arrayed themselves to meet it along with
the Argives and Messenians who had come as their allies. Pyrrhus won the day, and
came near to capturing Sparta without further fighting, but desisted for a while
after ravaging the land and carrying off plunder.3 The citizens prepared for a siege,
and Sparta even before this in the war with Demetrius had been fortified with deep
trenches and strong stakes, and at the most vulnerable points with buildings as
well. [1.13.7] Just about this time, while the Laconian war was dragging on, Antigonus,
having recovered the Macedonian cities, hastened to the Peloponnesus being well
aware that if Pyrrhus were to reduce Lacedaemon and the greater part of the Peloponnesus,
he would not return to Epeirus but to Macedonia to make war there again. When Antigonus
was about to lead his army from Argos into Laconia, Pyrrhus himself reached Argos.
Victorious once more he dashed into the city along with the fugitives, and his formation
not unnaturally was broken up.[1.13.8] When the fighting was now taking place by
sanctuaries and houses, and in the narrow lanes, between detached bodies in different
parts of the town, Pyrrhus left by himself was wounded in the head. It is said that
his death1 was caused by a blow from a tile thrown by a woman. The Argives however
declare that it was not a woman who killed him but Demeter in the likeness of a
woman. This is what the Argives themselves relate about his end, and Lyceas, the
guide for the neighborhood, has written a poem which confirms the story. They have
a sanctuary of Demeter, built at the command of the oracle, on the spot where Pyrrhus
died, and in it Pyrrhus is buried.[1.13.9] I consider it remarkable that of those
styled Aeacidae three met their end by similar heaven-sent means; if, as Homer says,
Achilles was killed by Alexander, son of Priam, and by Apollo, if the Delphians
were bidden by the Pythia to slay Pyrrhus, son of Achilles, and if the end of the
son of Aeacides was such as the Argives say and Lyceas has described in his poem.
The account, how ever, given by Hieronymus the Cardian is different, for a man who
associates with royalty cannot help being a partial historian. If Philistus was
justified in sup pressing the most wicked deeds of Dionysius, because he expected
his return to Syracuse, surely Hieronymus may be fully forgiven for writing to please
1,13,4,n1. 479 B.C.
1,13,5,n1. 371 B.C.
1,13,5,n2. 480 B.C.
1,13,5,n3. 425 B.C.
1,13,6,n1. 330 B.C.
1,13,6,n2. 295 B.C.
1,13,6,n3. 272 B.C.
1,13,8,n1. 272 B.C.
[1.14.1] So ended the period of Epeirot ascendancy. When you have entered the
Odeum at Athens you meet, among other objects, a figure of Dionysus worth seeing.
Hard by is a spring called Enneacrunos (Nine Jets), embellished as you see it by
Peisistratus. There are cisterns all over the city, but this is the only fountain.
Above the spring are two temples, one to Demeter and the Maid, while in that of
Triptolemus is a statue of him. The accounts given of Triptolemus I shall write,
omitting from the story as much as relates to Deiope.[1.14.2] The Greeks who dispute
most the Athenian claim to antiquity and the gifts they say they have received from
the gods are the Argives, just as among those who are not Greeks the Egyptians compete
with the Phrygians. It is said, then, that when Demeter came to Argos she was received
by Pelasgus into his home, and that Chrysanthis, knowing about the rape of the Maid,
related the story to her. Afterwards Trochilus, the priest of the mysteries, fled,
they say, from Argos because of the enmity of Agenor, came to Attica and married
a woman of Eleusis, by whom he had two children, Eubuleus and Triptolemus. That
is the account given by the Argives. But the Athenians and those who with them.
. . know that Triptolemus, son of Celeus, was the first to sow seed for cultivation.[1.14.3]
Some extant verses of Musaeus, if indeed they are to be included among his works,
say that Triptolemus was the son of Oceanus and Earth; while those ascribed to Orpheus
(though in my opinion the received authorship is again incorrect) say that Eubuleus
and Triptolemus were sons of Dysaules, and that because they gave Demeter information
about her daughter the sowing of seed was her reward to them. But Choerilus, an
Athenian, who wrote a play called Alope, says that Cercyon and Triptolemus were
brothers, that their mother was the daughter of Amphictyon, while the father of
Triptolemus was Rarus, of Cercyon, Poseidon. After I had intended to go further
into this story, and to describe the contents of the sanctuary at Athens, called
the Eleusinium, I was stayed by a vision in a dream. I shall therefore turn to those
things it is lawful to write of to all men.[1.14.4] In front of this temple, where
is also the statue of Triptolemus, is a bronze bull being led as it were to sacrifice,
and there is a sitting figure of Epimenides of Cnossus1, who they say entered a
cave in the country and slept. And the sleep did not leave him before the fortieth
year, and afterwards he wrote verses and purified Athens and other cities. But Thales
who stayed the plague for the Lacedaemonians was not related to Epimenides in any
way, and belonged to a different city. The latter was from Cnossus, but Thales was
from Gortyn, according to Polymnastus of Colophon, who com posed a poem about him
for the Lacedaemonians.[1.14.5] Still farther of is a temple to Glory, this too
being a thank-offering for the victory over the Persians, who had landed at Marathon.
This is the victory of which I am of opinion the Athenians were proudest; while
Aeschylus, who had won such renown for his poetry and for his share in the naval
battles before Artemisium and at Salamis, recorded at the prospect of death nothing
else, and merely wrote his name, his father's name, and the name of his city, and
added that he had witnesses to his valor in the grove at Marathon and in the Persians
who landed there.
[1.14.6] Above the Cerameicus and the portico called the King's Portico is a
temple of Hephaestus. I was not surprised that by it stands a statue of Athena,
be cause I knew the story about Erichthonius. But when I saw that the statue of
Athena had blue eyes I found out that the legend about them is Libyan. For the Libyans
have a saying that the Goddess is the daughter of Poseidon and Lake Tritonis, and
for this reason has blue eyes like Poseidon.[1.14.7] Hard by is a sanctuary of the
Heavenly Aphrodite; the first men to establish her cult were the Assyrians, after
the Assyrians the Paphians of Cyprus and the Phoenicians who live at Ascalon in
Palestine; the Phoenicians taught her worship to the people of Cythera. Among the
Athenians the cult was established by Aegeus, who thought that he was childless
(he had, in fact, no children at the time) and that his sisters had suffered their
misfortune because of the wrath of Heavenly Aphrodite. The statue still extant is
of Parian marble and is the work of Pheidias. One of the Athenian parishes is that
of the Athmoneis, who say that Porphyrion, an earlier king than Actaeus, founded
their sanctuary of the Heavenly One. But the traditions current among the Parishes
often differ altogether from those of the city.
1,14,4,n1. fl. c. 600 B.C.
[1.15.1] As you go to the portico which they call painted, because of its pictures,
there is a bronze statue of Hermes of the Market-place, and near it a gate. On it
is a trophy erected by the Athenians, who in a cavalry action overcame Pleistarchus,
to whose command his brother Cassander had entrusted his cavalry and mercenaries.
This portico contains, first, the Athenians arrayed against the Lacedaemonians at
Oenoe in the Argive territory.1 What is depicted is not the crisis of the battle
nor when the action had advanced as far as the display of deeds of valor, but the
beginning of the fight when the combatants were about to close.[1.15.2] On the middle
wall are the Athenians and Theseus fighting with the Amazons. So, it seems, only
the women did not lose through their defeats their reckless courage in the face
of danger; Themiscyra was taken by Heracles, and afterwards the army which they
dispatched to Athens was destroyed, but nevertheless they came to Troy to fight
all the Greeks as well as the Athenians them selves. After the Amazons come the
Greeks when they have taken Troy, and the kings assembled on account of the outrage
committed by Ajax against Cassandra. The picture includes Ajax himself, Cassandra
and other captive women.[1.15.3] At the end of the painting are those who fought
at Marathon; the Boeotians of Plataea and the Attic contingent are coming to blows
with the foreigners. In this place neither side has the better, but the center of
the fighting shows the foreigners in flight and pushing one another into the morass,
while at the end of the painting are the Phoenician ships, and the Greeks killing
the foreigners who are scrambling into them. Here is also a portrait of the hero
Marathon, after whom the plain is named, of Theseus represented as coming up from
the under-world, of Athena and of Heracles. The Marathonians, according to their
own account, were the first to regard Heracles as a god. Of the fighters the most
conspicuous figures in the painting are Callimachus, who had been elected commander-in-chief
by the Athenians, Miltiades, one of the generals, and a hero called Echetlus, of
whom I shall make mention later.[1.15.4] Here are dedicated brazen shields, and
some have an inscription that they are taken from the Scioneans and their allies1,
while others, smeared with pitch lest they should be worn by age and rust, are said
to be those of the Lacedaemonians who were taken prisoners in the island of Sphacteria.2
1,15,1,n1. Date unknown.
1,15,4,n1. 421 B.C.
1,15,4,n2. 425 B.C.
[1.16.1] Here are placed bronze statues, one, in front of the portico, of Solon,
who composed the laws for the Athenians1, and, a little farther away, one of Seleucus,
whose future prosperity was foreshadowed by unmistakable signs. When he was about
to set forth from Macedonia with Alexander, and was sacrificing at Pella to Zeus,
the wood that lay on the altar advanced of its own accord to the image and caught
fire without the application of a light. On the death of Alexander, Seleucus, in
fear of Antigonus, who had arrived at Babylon, fled to Ptolemy, son of Lagus, and
then returned again to Babylon. On his return he overcame the army of Antigonus
and killed Antigonus himself, afterwards capturing Demetrius, son of Antigonus,
who had advanced with an army.[1.16.2] After these successes, which were shortly
followed by the fall of Lysimachus, he entrusted to his son Antiochus all his empire
in Asia, and himself proceeded rapidly towards Macedonia, having with him an army
both of Greeks and of foreigners. But Ptolemy, brother of Lysandra, had taken refuge
with him from Lysimachus; this man, an adventurous character named for this reason
the Thunderbolt, when the army of Seleucus had advanced as far as Lysimachea, assassinated
Seleucus, allowed the kings to seize his wealth1, and ruled over Macedonia until,
being the first of the kings to my knowledge to dare to meet the Gauls in battle,
he was killed by the foreigners.2 The empire was recovered by Antigonus, son of
Demetrius.[1.16.3] I am persuaded that Seleucus was the most righteous, and in particular
the most religious of the kings. Firstly, it was Seleucus who sent back to Branchidae
for the Milesians the bronze Apollo that had been carried by Xerxes to Ecbatana
in Persia. Secondly, when he founded Seleucea on the river Tigris and brought to
it Babylonian colonists he spared the wall of Babylon as well as the sanctuary of
Bel, near which he permitted the Chaldeans to live.
1,16,1,n1. 594 B.C.
1,16,2,n1. 281 B.C.
1,16,2,n2. 280 B.C.
[1.17.1] In the Athenian market-place among the objects not generally known is
an altar to Mercy, of all divinities the most useful in the life of mortals and
in the vicissitudes of fortune, but honored by the Athenians alone among the Greeks.
And they are conspicuous not only for their humanity but also for their devotion
to religion. They have an altar to Shamefastness, one to Rumour and one to Effort.
It is quite obvious that those who excel in piety are correspondingly rewarded by
good fortune.[1.17.2] In the gymnasium not far from the market-place, called Ptolemy's
from the founder, are stone Hermae well worth seeing and a likeness in bronze of
Ptolemy. Here also is Juba the Libyan and Chrysippus1 of Soli.Hard by the gymnasium
is a sanctuary of Theseus, where are pictures of Athenians fighting Amazons. This
war they have also represented on the shield of their Athena and upon the pedestal
of the Olympian Zeus. In the sanctuary of Theseus is also a painting of the battle
between the Centaurs and the Lapithae. Theseus has already killed a Centaur, but
elsewhere the fighting is still undecided.[1.17.3] The painting on the third wall
is not intelligible to those unfamiliar with the traditions, partly through age
and partly because Micon has not represented in the picture the whole of the legend.
When Minos was taking Theseus and the rest of the company of young folk to Crete
he fell in love with Periboea, and on meeting with determined opposition from Theseus,
hurled insults at him and denied that he was a son of Poseidon, since he could not
recover for him the signet-ring, which he happened to be wearing, if he threw it
into the sea. With these words Minos is said to have thrown the ring, but they say
that Theseus came up from the sea with that ring and also with a gold crown that
Amphitrite gave him.[1.17.4] The accounts of the end of Theseus are many and inconsistent.
They say he was kept a prisoner until Heracles restored him to the light of day,
but the most plausible account I have heard is this. Theseus invaded Thesprotia
to carry off the wife of the Thesprotian king, and in this way lost the greater
part of his army, and both he and Peirithous (he too was taking part in the expedition,
being eager for the marriage) were taken captive. The Thesprotian king kept them
prisoners at Cichyrus.[1.17.5] Among the sights of Thesprotia are a sanctuary of
Zeus at Dodona and an oak sacred to the god. Near Cichyrus is a lake called Acherusia,
and a river called Acheron. There is also Cocytus, a most unlovely stream. I believe
it was because Homer had seen these places that he made bold to describe in his
poems the regions of Hades, and gave to the rivers there the names of those in Thesprotia.
While Theseus was thus kept in bonds, the sons of Tyndareus marched against Aphidna,
captured it and restored Menestheus to the kingdom. [1.17.6] Now Menestheus took
no account of the children of Theseus, who had secretly withdrawn to Elephenor in
Euboea, but he was aware that Theseus, if ever he returned from Thesprotia, would
be a doughty antagonist, and so curried favour with his subjects that Theseus on
re covering afterwards his liberty was expelled. So Theseus set out to Deucalion
in Crete. Being carried out of his course by winds to the island of Scyros he was
treated with marked honor by the inhabitants, both for the fame of his family and
for the reputation of his own achievements. Accordingly Lycomedes contrived his
death. His close was built at Athens after the Persians landed at Marathon, when
Cimon, son of Miltiades, ravaged Scyros, thus avenging Theseus' death, and carried
his bones to Athens.
1,17,2,n1. The Stoic philosopher, 280-207 B.C.
[1.18.1] The sanctuary of the Dioscuri is ancient. They them selves are represented
as standing, while their sons are seated on horses. Here Polygnotus 1 has painted
the marriage of the daughters of Leucippus, was a part of the gods' history, but
Micon those who sailed with Jason to the Colchians, and he has concentrated his
attention upon Acastus and his horses. [1.18.2] Above the sanctuary of the Dioscuri
is a sacred enclosure of Aglaurus. It was to Aglaurus and her sisters, Herse and
Pandrosus, that they say Athena gave Erichthonius, whom she had hidden in a chest,
forbidding them to pry curiously into what was entrusted to their charge. Pandrosus,
they say, obeyed, but the other two (for they opened the chest) went mad when they
saw Erichthonius, and threw themselves down the steepest part of the Acropolis.
Here it was that the Persians climbed and killed the Athenians who thought that
they understood the oracle1 better than did Themistocles, and fortified the Acropolis
with logs and stakes. 2 [1.18.3] Hard by is the Prytaneum (Town-hall), in which
the laws of Solon are inscribed, and figures are placed of the goddesses Peace and
Hestia (Hearth), while among the statues is Autolycus the pancratiast.1 For the
likenesses of Miltiades and Themistocles have had their titles changed to a Roman
and a Thracian.[1.18.4] As you descend from here to the lower part of the city,
is a sanctuary of Serapis, whose worship the Athenians introduced from Ptolemy.
Of the Egyptian sanctuaries of Serapis the most famous is at Alexandria, the oldest
at Memphis. Into this neither stranger nor priest may enter, until they bury Apis.
Not far from the sanctuary of Serapis is the place where they say that Peirithous
and Theseus made their pact before setting forth to Lacedaemon and afterwards to
Thesprotia.[1.18.5] Hard by is built a temple of Eileithyia, who they say came from
the Hyperboreans to Delos and helped Leto in her labour; and from Delos the name
spread to other peoples. The Delians sacrifice to Eileithyia and sing a hymn of
Olen. But the Cretans suppose that Eileithyia was born at Auunisus in the Cnossian
territory, and that Hera was her mother. Only among the Athenians are the wooden
figures of Eileithyia draped to the feet. The women told me that two are Cretan,
being offerings of Phaedra, and that the third, which is the oldest, Erysichthon
brought from Delos.
[1.18.6] Before the entrance to the sanctuary of Olympian Zeus--Hadrian the Roman
emperor dedicated the temple and the statue, one worth seeing, which in size exceeds
all other statues save the colossi at Rhodes and Rome, and is made of ivory and
gold with an artistic skill which is remarkable when the size is taken into account--before
the entrance, I say, stand statues of Hadrian, two of Thasian stone, two of Egyptian.
Before the pillars stand bronze statues which the Athenians call "colonies." The
whole circumference of the precincts is about four stades, and they are full of
statues; for every city has dedicated a likeness of the emperor Hadrian, and the
Athenians have surpassed them in dedicating, behind the temple, the remarkable colossus.
[1.18.7] Within the precincts are antiquities: a bronze Zeus, a temple of Cronus
and Rhea and an enclosure of Earth surnamed Olympian. Here the floor opens to the
width of a cubit, and they say that along this bed flowed off the water after the
deluge that occurred in the time of Deucalion, and into it they cast every year
wheat meal mixed with honey.[1.18.8] On a pillar is a statue of Isocrates, whose
memory is remarkable for three things: his diligence in continuing to teach to the
end of his ninety-eight years, his self-restraint in keeping aloof from politics
and from interfering with public affairs, and his love of liberty in dying a voluntary
death, distressed at the news of the battle at Chaeronea1. There are also statues
in Phrygian marble of Persians supporting a bronze tripod; both the figures and
the tripod are worth seeing. The ancient sanctuary of Olympian Zeus the Athenians
say was built by Deucalion, and they cite as evidence that Deucalion lived at Athens
a grave which is not far from the present temple.[1.18.9] Hadrian constructed other
buildings also for the Athenians: a temple of Hera and Zeus Panellenios (Common
to all Greeks), a sanctuary common to all the gods, and, most famous of all, a hundred
pillars of Phrygian marble. The walls too are constructed of the same material as
the cloisters. And there are rooms there adorned with a gilded roof and with alabaster
stone, as well as with statues and paintings. In them are kept books. There is also
a gymnasium named after Hadrian; of this too the pillars are a hundred in number
from the Libyan quarries.
1,18,1,n1. fl. 465 B.C.
1,18,2,n1. That the Athenians were to trust their "wooden walls," i.e. their
1,18,2,n2. 480 B.C.
1,18,3,n1. See Paus. 1.35.6.
1,18,8,n1. 338 B.C.
[1.19.1] Close to the temple of Olympian Zeus is a statue of the Pythian Apollo.
There is further a sanctuary of Apollo surnamed Delphinius. The story has it that
when the temple was finished with the exception of the roof Theseus arrived in the
city, a stranger as yet to everybody. When he came to the temple of the Delphinian,
wearing a tunic that reached to his feet and with his hair neatly plaited, those
who were building the roof mockingly inquired what a marriageable virgin was doing
wandering about by herself. The only answer that Theseus made was to loose, it is
said, the oxen from the cart hard by, and to throw them higher than the roof of
the temple they were building.[1.19.2] Concerning the district called The Gardens,
and the temple of Aphrodite, there is no story that is told by them, nor yet about
the Aphrodite which stands near the temple. Now the shape of it is square, like
that of the Hermae, and the inscription declares that the Heavenly Aphrodite is
the oldest of those called Fates. But the statue of Aphrodite in the Gardens is
the work of Alcamenes, and one of the most note worthy things in Athens. [1.19.3]
There is also the place called Cynosarges, sacred to Heracles; the story of the
white dog1 may be known by reading the oracle. There are altars of Heracles and
Hebe, who they think is the daughter of Zeus and wife to Heracles. An altar has
been built to Alcmena and to Iolaus, who shared with Heracles most of his labours.
The Lyceum has its name from Lycus, the son of Pandion, but it was considered sacred
to Apollo from the be ginning down to my time, and here was the god first named
Lyceus. There is a legend that the Termilae also, to whom Lycus came when he fled
from Aegeus, were called Lycii after him.[1.19.4] Behind the Lyceum is a monument
of Nisus, who was killed while king of Megara by Minos, and the Athenians carried
him here and buried him. About this Nisus there is a legend. His hair, they say,
was red, and it was fated that he should die on its being cut off. When the Cretans
attacked the country, they captured the other cities of the Megarid by assault,
but Nisaea, in which Nisus had taken refuge, they beleaguered. The story says how
the daughter of Nisus, falling in love here with Minos, cut off her father's hair.
[1.19.5] Such is the legend.The rivers that flow through Athenian territory are
the Ilisus and its tributary the Eridanus, whose name is the same as that of the
Celtic river. This Ilisus is the river by which Oreithyia was playing when, according
to the story, she was carried off by the North Wind. With Oreithyia he lived in
wedlock, and be cause of the tie between him and the Athenians he helped them by
destroying most of the foreigners' warships. The Athenians hold that the Ilisus
is sacred to other deities as well, and on its bank is an altar of the Ilisian Muses.
The place too is pointed out where the Peloponnesians killed Codrus, son of Melanthus
and king of Athens.[1.19.6] Across the Ilisus is a district called Agrae and a temple
of Artemis Agrotera (the Huntress). They say that Artemis first hunted here when
she came from Delos, and for this reason the statue carries a bow. A marvel to the
eyes, though not so impressive to hear of, is a race-course of white marble, the
size of which can best be estimated from the fact that beginning in a crescent on
the heights above the Ilisus it descends in two straight lines to the river bank.
This was built by Herodes, an Athenian, and the greater part of the Pentelic quarry
was exhausted in its construction.
1,19,3,n1. "Cynosarges" may mean white dog.
[1.20.1] Leading from the prytaneum is a road called Tripods. The place takes
its name from the shrines, large enough to hold the tripods which stand upon them,
of bronze, but containing very remarkable works of art, including a Satyr, of which
Praxiteles is said to have been very proud. Phryne once asked of him the most beautiful
of his works, and the story goes that lover-like he agreed to give it, but refused
to say which he thought the most beautiful. So a slave of Phryne rushed in saying
that a fire had broken out in the studio of Praxiteles, and the greater number of
his works were lost, though not all were destroyed.[1.20.2] Praxiteles at once started
to rush through the door crying that his labour was all wasted if indeed the flames
had caught his Satyr and his Love. But Phryne bade him stay and be of good courage,
for he had suffered no grievous loss, but had been trapped into confessing which
were the most beautiful of his works. So Phryne chose the statue of Love; while
a Satyr is in the temple of Dionysus hard by, a boy holding out a cup. The Love
standing with him and the Dionysus were made by Thymilus. [1.20.3] The oldest sanctuary
of Dionysus is near the theater. Within the precincts are two temples and two statues
of Dionysus, the Eleuthereus (Deliverer) and the one Alcamenes made of ivory and
gold. There are paintings here--Dionysus bringing Hephaestus up to heaven. One of
the Greek legends is that Hephaestus, when he was born, was thrown down by Hera.
In revenge he sent as a gift a golden chair with invisible fetters. When Hera sat
down she was held fast, and Hephaestus refused to listen to any other of the gods
save Dionysus--in him he reposed the fullest trust--and after making him drunk Dionysus
brought him to heaven. Besides this picture there are also represented Pentheus
and Lycurgus paying the penalty of their insolence to Dionysus, Ariadne asleep,
Theseus putting out to sea, and Dionysus on his arrival to carry off Ariadne.
[1.20.4] Near the sanctuary of Dionysus and the theater is a structure, which
is said to be a copy of Xerxes' tent. It has been rebuilt, for the old building
was burnt by the Roman general Sulla when he took Athens1. The cause of the war
was this. Mithridates was king over the foreigners around the Euxine. Now the grounds
on which he made war against the Romans, how he crossed into Asia, and the cities
he took by force of arms or made his friends, I must leave for those to find out
who wish to know the history of Mithridates, and I shall confine my narrative to
the capture of Athens.[1.20.5] There was an Athenian, Aristion, whom Mithridates
employed as his envoy to the Greek cities. He induced the Athenians to join Mithridates
rather than the Romans, although he did not induce all, but only the lower orders,
and only the turbulent among them. The respectable Athenians fled to the Romans
of their own accord. In the engagement that ensued the Romans won a decisive victory;
Aristion and the Athenians they drove in flight into the city, Archelaus and the
foreigners into the Peiraeus. This Archelaus was another general of Mithridates,
whom earlier than this the Magnetes, who inhabit Sipylus, wounded when he raided
their territory, killing most of the foreigners as well. So Athens was invested.[1.20.6]
Taxilus, a general of Mithridates, was at the time besieging Elatea in Phocis, but
on receiving the news he withdrew his troops towards Attica. Learning this, the
Roman general entrusted the siege of Athens to a portion of his army, and with the
greater part of his forces advanced in person to meet Taxilus in Boeotia. On the
third day from this, news came to both the Roman armies; Sulla heard that the Athenian
fortifications had been stormed, and the besieging force learnt that Taxilus had
been defeated in battle near Chaeronea. When Sulla returned to Attica he imprisoned
in the Cerameicus the Athenians who had opposed him, and one chosen by lot out of
every ten he ordered to be led to execution.[1.20.7] Sulla abated nothing of his
wrath against the Athenians, and so a few effected an escape to Delphi, and asked
if the time were now come when it was fated for Athens also to be made desolate,
receiving from the Pythia the response about the wine skin. Afterwards Sulla was
smitten with the disease which I learn attacked Pherecydes the Syrian. Although
Sulla's treatment of the Athenian people was so savage as to be unworthy of a Roman,
I do not think that this was the cause of his calamity, but rather the vengeance
of the suppliants' Protector, for he had dragged Aristion from the sanctuary of
Athena, where he had taken refuge, and killed him.Such wise was Athens sorely afflicted
by the war with Rome, but she flourished again when Hadrian was emperor.
1,20,4,n1. 86 B.C.
[1.21.1] In the theater the Athenians have portrait statues of poets, both tragic
and comic, but they are mostly of undistinguished persons. With the exception of
Menander no poet of comedy represented here won a reputation, but tragedy has two
illustrious representatives, Euripides and Sophocles. There is a legend that after
the death of Sophocles the Lacedaemonians invaded Attica, and their commander saw
in a vision Dionysus, who bade him honor, with all the customary honors of the dead,
the new Siren. He interpreted the dream as referring to Sophocles and his poetry,
and down to the present day men are wont to liken to a Siren whatever is charming
in both poetry and prose. [1.21.2] The likeness of Aeschylus is, I think, much later
than his death and than the painting which depicts the action at Marathon Aeschylus
himself said that when a youth he slept while watching grapes in a field, and that
Dionysus appeared and bade him write tragedy. When day came, in obedience to the
vision, he made an attempt and hereafter found composing quite easy.[1.21.3] Such
were his words. On the South wall, as it is called, of the Acropolis, which faces
the theater, there is dedicated a gilded head of Medusa the Gorgon, and round it
is wrought an aegis. At the top of the theater is a cave in the rocks under the
Acropolis. This also has a tripod over it, wherein are Apollo and Artemis slaying
the children of Niobe. This Niobe I myself saw when I had gone up to Mount Sipylus.
When you are near it is a beetling crag, with not the slightest resemblance to a
woman, mourning or otherwise; but if you go further away you will think you see
a woman in tears, with head bowed down.
[1.21.4] On the way to the Athenian Acropolis from the theater is the tomb of
Calos. Daedalus murdered this Calos, who was his sister's son and a student of his
craft, and therefore he fled to Crete; afterwards he escaped to Cocalus in Sicily.
The sanctuary of Asclepius is worth seeing both for its paintings and for the statues
of the god and his children. In it there is a spring, by which they say that Poseidon's
son Halirrhothius deflowered Alcippe the daughter of Ares, who killed the ravisher
and was the first to be put on his trial for the shedding of blood.[1.21.5] Among
the votive offerings there is a Sauromatic breast plate. On seeing this a man will
say that no less than Greeks are foreigners skilled in the arts. For the Sauromatae
have no iron, neither mined by them selves nor yet imported. They have, in fact,
no dealings at all with the foreigners around them. To meet this deficiency they
have contrived inventions. In place of iron they use bone for their spear-blades,
and cornel-wood for their bows and arrows, with bone points for the arrows. They
throw a lasso round any enemy they meet, and then turning round their horses upset
the enemy caught in the lasso.[1.21.6] Their breastplates they make in the following
fashion. Each man keeps many mares, since the land is not divided into private allotments,
nor does it bear any thing except wild trees, as the people are nomads. These mares
they not only use for war, but also sacrifice them to the local gods and eat them
for food. Their hoofs they collect, clean, split, and make from them as it were
python scales. Whoever has never seen a python must at least have seen a pine-cone
still green. He will not be mistaken if he liken the product from the hoof to the
segments that are seen on the pine-cone. These pieces they bore and stitch together
with the sinews of horses and oxen, and then use them as breastplates that are as
handsome and strong as those of the Greeks. For they can withstand blows of missiles
and those struck in close combat.[1.21.7] Linen breastplates are not so useful to
fighters, for they let the iron pass through, if the blow be a violent one. They
aid hunters, how ever, for the teeth of lions or leopards break off in them. You
may see linen breastplates dedicated in other sanctuaries, notably in that at Gryneum,
where there is a most beautiful grove of Apollo, with cultivated trees, and all
those which, although they bear no fruit, are pleasing to smell or look upon.
[1.22.1] After the sanctuary of Asclepius, as you go by this way towards the
Acropolis, there is a temple of Themis. Before it is raised a sepulchral mound to
Hippolytus. The end of his life, they say, came from curses. Everybody, even a foreigner
who has learnt Greek, knows about the love of Phaedra and the wickedness the nurse
dared commit to serve her. The Troezenians too have a grave of Hippolytus, and their
legend about it is this. [1.22.2] When Theseus was about to marry Phaedra, not wishing,
should he have children, Hippolytus either to be their subject or to be king in
their stead, sent him to Pittheus to be brought up and to be the future king of
Troezen. Afterwards Pallas and his sons rebelled against Theseus. After putting
them to death he went to Troezen for purification, and Phaedra first saw Hippolytus
there. Falling in love with him she contrived the plot for his death. The Troezenians
have a myrtle with every one of its leaves pierced; they say that it did not grow
originally in this fashion, the holes being due to Phaedra's disgust with love and
to the pin which she wore in her hair. [1.22.3] When Theseus had united into one
state the many Athenian parishes, he established the cults of Aphrodite Pandemos
(Common) and of Persuasion. The old statues no longer existed in my time, but those
I saw were the work of no inferior artists. There is also a sanctuary of Earth,
Nurse of Youth, and of Demeter Chloe (Green). You can learn all about their names
by conversing with the priests.
[1.22.4] There is but one entry to the Acropolis. It affords no other, being
precipitous throughout and having a strong wall. The gateway has a roof of white
marble, and down to the present day it is unrivalled for the beauty and size of
its stones. Now as to the statues of the horsemen, I cannot tell for certain whether
they are the sons of Xenophon or whether they were made merely to beautify the place.
On the right of the gateway is a temple of Wingless Victory. From this point the
sea is visible, and here it was that, according to legend, Aegeus threw him self
down to his death.[1.22.5] For the ship that carried the young people to Crete began
her voyage with black sails; but Theseus, who was sailing on an adventure against
the bull of Minos, as it is called, had told his father beforehand that he would
use white sails if he should sail back victorious over the bull. But the loss of
Ariadne made him forget the signal. Then Aegeus, when from this eminence he saw
the vessel borne by black sails, thinking that his son was dead, threw himself down
to destruction. There is at Athens a sanctuary dedicated to him, and called the
hero-shrine of Aegeus.[1.22.6] On the left of the gateway is a building with pictures.
Among those not effaced by time I found Diomedes taking the Athena from Troy, and
Odysseus in Lemnos taking away the bow of Philoctetes. There in the pictures is
Orestes killing Aegisthus, and Pylades killing the sons of Nauplius who had come
to bring Aegisthus succor. And there is Polyxena about to be sacrificed near the
grave of Achilles. Homer did well in passing by this barbarous act. I think too
that he showed poetic insight in making Achilles capture Scyros, differing entirely
from those who say that Achilles lived in Scyros with the maidens, as Polygnotus
has re presented in his picture. He also painted Odysseus coming upon the women
washing clothes with Nausicaa at the river, just like the description in Homer.
There are other pictures, including a portrait of Alcibiades,[1.22.7] and in the
picture are emblems of the victory his horses won at Nemea. There is also Perseus
journeying to Seriphos, and carrying to Polydectes the head of Medusa, the legend
about whom I am unwilling to relate in my description of Attica. Included among
the paintings--I omit the boy carrying the water-jars and the wrestler of Timaenetus1--is
Musaeus. I have read verse in which Musaeus receives from the North Wind the gift
of flight, but, in my opinion, Onomacritus wrote them, and there are no certainly
genuine works of Musaeus except a hymn to Demeter written for the Lycomidae.
[1.22.8] Right at the very entrance to the Acropolis are a Hermes (called Hermes
of the Gateway) and figures of Graces, which tradition says were sculptured by Socrates,
the son of Sophroniscus, who the Pythia testified was the wisest of men, a title
she refused to Anacharsis, although he desired it and came to Delphi to win it.
1,22,7,n1. An unknown painter.
[1.23.1] Among the sayings of the Greeks is one that there were seven wise men.
Two of them were the despot of Lesbos and Periander the son of Cypselus. And yet
Peisistratus and his son Hippias were more humane than Periander, wiser too in war
fare and in statecraft, until, on account of the murder of Hipparchus, Hippias vented
his passion against all and sundry, including a woman named Leaena (Lioness). [1.23.2]
What I am about to say has never before been committed to writing, but is generally
credited among the Athenians. When Hipparchus died, Hippias tortured Leaena to death,
because he knew she was the mistress of Aristogeiton, and therefore could not possibly,
he held, be in ignorance of the plot. As a recompense, when the tyranny of the Peisistratidae
was at an end, the Athenians put up a bronze lioness in memory of the woman, which
they say Callias dedicated and Calamis made.
[1.23.3] Hard by is a bronze statue of Diitrephes shot through by arrows.1 Among
the acts reported of this Diitrephes by the Athenians is his leading back home the
Thracian mercenaries who arrived too late to take part in the expedition of Demosthenes
against Syracuse. He also put into the Chalcidic Euripus, where the Boeotians had
an inland town Mycalessus, marched up to this town from the coast and took it. Of
the inhabitants the Thracians put to the sword not only the combatants but also
the women and children. I have evidence to bring. All the Boeotian towns which the
Thebans sacked were inhabited in my time, as the people escaped just before the
capture; so if the foreigners had not exterminated the Mycalessians the survivors
would have afterwards reoccupied the town.[1.23.4] I was greatly surprised to see
the statue of Diitrephes pierced with arrows, because the only Greeks whose custom
it is to use that weapon are the Cretans. For the Opuntian Locrians, whom Homer
represents as coming to Troy with bows and slings, we know were armed as heavy infantry
by the time of the Persian wars. Neither indeed did the Malians continue the practice
of the bow; in fact, I believe that they did not know it before the time of Philoctetes,
and gave it up soon after. Near the statue of Diitrephes--I do not wish to write
of the less distinguished portraits--are figures of gods; of Health, whom legend
calls daughter of Asclepius, and of Athena, also surnamed Health.[1.23.5] There
is also a smallish stone, just large enough to serve as a seat to a little man.
On it legend says Silenus rested when Dionysus came to the land. The oldest of the
Satyrs they call Sileni. Wishing to know better than most people who the Satyrs
are I have inquired from many about this very point. Euphemus the Carian said that
on a voyage to Italy he was driven out of his course by winds and was carried into
the outer sea, beyond the course of seamen. He affirmed that there were many uninhabited
islands, while in others lived wild men. The sailors did not wish to put in at the
latter,[1.23.6] because, having put in before, they had some experience of the inhabitants,
but on this occasion they had no choice in the matter. The islands were called Satyrides
by the sailors, and the inhabitants were red haired, and had upon their flanks tails
not much smaller than those of horses. As soon as they caught sight of their visitors,
they ran down to the ship with out uttering a cry and assaulted the women in the
ship. At last the sailors in fear cast a foreign woman on to the island. Her the
Satyrs outraged not only in the usual way, but also in a most shocking manner.
[1.23.7] I remember looking at other things also on the Athenian Acropolis, a
bronze boy holding the sprinkler, by Lycius son of Myron, and Myron's Perseus after
beheading Medusa. There is also a sanctuary of Brauronian Artemis; the image is
the work of Praxiteles, but the goddess derives her name from the parish of Brauron.
The old wooden image is in Brauron, the Tauric Artemis as she is called.[1.23.8]
There is the horse called Wooden set up in bronze. That the work of Epeius was a
contrivance to make a breach in the Trojan wall is known to everybody who does not
attribute utter silliness to the Phrygians. But legend says of that horse that it
contained the most valiant of the Greeks, and the design of the bronze figure fits
in well with this story. Menestheus and Teucer are peeping out of it, and so are
the sons of Theseus.[1.23.9] Of the statues that stand after the horse, the likeness
of Epicharinus who practised the race in armour was made by Critius, while Oenobius
performed a kind service for Thucydides the son of Olorus.1 He succeeded in getting
a decree passed for the return of Thucydides to Athens, who was treacherously murdered
as he was returning, and there is a monument to him not far from the Melitid gate.[1.23.10]
The stories of Hermolycus the pancratiast and Phormio1 the son of Asopichus I omit,
as others have told them. About Phormio, however, I have a detail to add. Quite
one of the best men at Athens and distinguished for the fame of his ancestors he
chanced to be heavily in debt. So he withdrew to the parish Paeania and lived there
until the Athenians elected him to command a naval expedition. But he refused the
office on the ground that before his debts were discharged he lacked the spirit
to face his troops. So the Athenians, who were absolutely determined to have Phormio
as their commander, paid all his creditors.
1,23,3,n1. 413 B.C.
1,23,9,n1. The great historian of the Peloponnesian war.
1,23,10,n1. A famous Athenian admiral who served during the first period of the
[1.24.1] In this place is a statue of Athena striking Marsyas the Silenus for
taking up the flutes that the goddess wished to be cast away for good. Opposite
these I have mentioned is represented the fight which legend says Theseus fought
with the so-called Bull of Minos, whether this was a man or a beast of the nature
he is said to have been in the accepted story. For even in our time women have given
birth to far more extraordinary monsters than this.[1.24.2] There is also a statue
of Phrixus the son of Athamas carried ashore to the Colchians by the ram. Having
sacrificed the animal to some god or other, presumably to the one called by the
Orchomenians Laphystius, he has cut out the thighs in accordance with Greek custom
and is watching them as they burn. Next come other statues, including one of Heracles
strangling the serpents as the legend describes. There is Athena too coming up out
of the head of Zeus, and also a bull dedicated by the Council of the Areopagus on
some occasion or other, about which, if one cared, one could make many conjectures.[1.24.3]
I have already stated that the Athenians are far more devoted to religion than other
men. They were the first to surname Athena Ergane (Worker); they were the first
to set up limbless Hermae, and the temple of their goddess is shared by the Spirit
of Good men. Those who prefer artistic workmanship to mere antiquity may look at
the following: a man wearing a helmet, by Cleoetas, whose nails the artist has made
of silver, and an image of Earth beseeching Zeus to rain upon her; perhaps the Athenians
them selves needed showers, or may be all the Greeks had been plagued with a drought.
There also are set up Timotheus the son of Conon and Conon himself; Procne too,
who has already made up her mind about the boy, and Itys as well--a group dedicated
by Alcamenes. Athena is represented displaying the olive plant, and Poseidon the
wave,[1.24.4] and there are statues of Zeus, one made by Leochares1 and one called
Polieus (Urban), the customary mode of sacrificing to whom I will give without adding
the traditional reason thereof. Upon the altar of Zeus Polieus they place barley
mixed with wheat and leave it unguarded. The ox, which they keep already prepared
for sacrifice, goes to the altar and partakes of the grain. One of the priests they
call the ox-slayer, who kills the ox and then, casting aside the axe here according
to the ritual runs away. The others bring the axe to trial, as though they know
not the man who did the deed.
[1.24.5] Their ritual, then, is such as I have described. As you enter the temple
that they name the Parthenon, all the sculptures you see on what is called the pediment
refer to the birth of Athena, those on the rear pediment represent the contest for
the land between Athena and Poseidon. The statue itself is made of ivory and gold.
On the middle of her helmet is placed a likeness of the Sphinx--the tale of the
Sphinx I will give when I come to my description of Boeotia--and on either side
of the helmet are griffins in relief.[1.24.6] These griffins, Aristeas1 of Proconnesus
says in his poem, fight for the gold with the Arimaspi beyond the Issedones. The
gold which the griffins guard, he says, comes out of the earth; the Arimaspi are
men all born with one eye; griffins are beasts like lions, but with the beak and
wings of an eagle. I will say no more about the griffins.[1.24.7] The statue of
Athena is upright, with a tunic reaching to the feet, and on her breast the head
of Medusa is worked in ivory. She holds a statue of Victory about four cubits high,
and in the other hand a spear; at her feet lies a shield and near the spear is a
serpent. This serpent would be Erichthonius. On the pedestal is the birth of Pandora
in relief. Hesiod and others have sung how this Pandora was the first woman; before
Pandora was born there was as yet no womankind. The only portrait statue I remember
seeing here is one of the emperor Hadrian, and at the entrance one of Iphicrates,1
who accomplished many remarkable achievements.
[1.24.8] Opposite the temple is a bronze Apollo, said to be the work of Pheidias.
They call it the Locust God, because once when locusts were devastating the land
the god said that he would drive them from Attica. That he did drive them away they
know, but they do not say how. I myself know that locusts have been destroyed three
times in the past on Mount Sipylus, and not in the same way. Once a gale arose and
swept them away; on another occasion violent heat came on after rain and destroyed
them; the third time sudden cold caught them and they died.
1,24,4,n1. See Paus. 1.1.3.
1,24,6,n1. An early Greek traveller and writer.
1,24,7,n1. A famous Athenian soldier.fl. 390 B.C.
[1.25.1] Such were the fates I saw befall the locusts. On the Athenian Acropolis
is a statue of Pericles, the son of Xanthippus, and one of Xanthippus him self,
who fought against the Persians at the naval battle of Mycale.1 But that of Pericles
stands apart, while near Xanthippus stands Anacreon of Teos, the first poet after
Sappho of Lesbos to devote himself to love songs, and his posture is as it were
that of a man singing when he is drunk. Deinomenes2 made the two female figures
which stand near, Io, the daughter of Inachus, and Callisto, the daughter of Lycaon,
of both of whom exactly the same story is told, to wit, love of Zeus, wrath of Hera,
and metamorphosis, Io becoming a cow and Callisto a bear.
[1.25.2] By the south wall are represented the legendary war with the giants,
who once dwelt about Thrace and on the isthmus of Pallene, the battle between the
Athenians and the Amazons, the engagement with the Persians at Marathon and the
destruction of the Gauls in Mysia.1 Each is about two cubits, and all were dedicated
by Attalus. There stands too Olympiodorus, who won fame for the greatness of his
achievements, especially in the crisis when he displayed a brave confidence among
men who had met with continuous reverses, and were therefore in despair of winning
a single success in the days to come.[1.25.3] For the disaster at Chaeronea1 was
the beginning of misfortune for all the Greeks, and especially did it enslave those
who had been blind to thedanger and such as had sided with Macedon. Most of their
cities Philip captured; with Athens he nominally came to terms, but really imposed
the severest penalties upon her, taking away the islands and putting an end to her
maritime empire. For a time the Athenians remained passive, during the reign of
Philip and subsequently of Alexander. But when on the death of Alexander the Macedonians
chose Aridaeus to be their king, though the whole empire had been entrusted to Antipater,
the Athenians now thought it intolerable if Greece should be for ever under the
Macedonians, and themselves embarked on war besides inciting others to join them.
[1.25.4] The cities that took part were, of the Peloponnesians, Argos, Epidaurus,
Sicyon, Troezen, the Eleans, the Phliasians, Messene; on the other side of the Corinthian
isthmus the Locrians, the Phocians, the Thessalians, Carystus, the Acarnanians belonging
to the Aetolian League. The Boeotians, who occupied the Thebaid territory now that
there were no Thebans left to dwell there, in fear lest the Athenians should injure
them by founding a settlement on the site of Thebes, refused to join the alliance
and lent all their forces to furthering the Macedonian cause.[1.25.5] Each city
ranged under the alliance had its own general, but as commander-in-chief was chosen
the Athenian Leosthenes, both because of the fame of his city and also because he
had the reputation of being an experienced soldier. He had already proved himself
a general benefactor of Greece. All the Greeks that were serving as mercenaries
in the armies of Darius and his satraps Alexander had wished to deport to Persia,
but Leosthenes was too quick for him, and brought them by sea to Europe. On this
occasion too his brilliant actions surpassed expectation, and his death produced
a general despair which was chiefly responsible for the defeat. A Macedonian garrison
was set over the Athenians, and occupied first Munychia and afterwards Peiraeus
also and the Long Walls.1 [1.25.6] On the death of Antipater Olympias came over
from Epeirus, killed Aridaeus, and for a time occupied the throne; but shortly afterwards
she was besieged by Cassander, taken and delivered up to the people. Of the acts
of Cassander when he came to the throne my narrative will deal only with such as
concern the Athenians. He seized the fort of Panactum in Attica and also Salamis,
and established as tyrant in Athens Demetrius the son of Phanostratus, a man who
had won a reputation for wisdom. This tyrant was put down by Demetrius the son of
Antigonus, a young man of strong Greek sympathies.[1.25.7] But Cassander, inspired
by a deep hatred of the Athenians, made a friend of Lachares, who up to now had
been the popular champion, and induced him also to arrange a tyranny. We know no
tyrant who proved so cruel to man and so impious to the gods. Although Demetrius
the son of Antigonus was now at variance with the Athenian people, he notwithstanding
deposed Lachares too from his tyranny, who, on the capture of the fortifications,
escaped to Boeotia. Lachares took golden shields from the Acropolis, and stripped
even the statue of Athena of its removable ornament; he was accordingly suspected
of being a very wealthy man,[1.25.8] and was murdered by some men of Coronea for
the sake of this wealth. After freeing the Athenians from tyrants Demetrius the
son of Antigonus did not restore the Peiraeus to them immediately after the flight
of Lachares, but subsequently overcame them and brought a garrison even into the
upper city, fortifying the place called the Museum. This is a hill right opposite
the Acropolis within the old city boundaries, where legend says Musaeus used to
sing, and, dying of old age, was buried. Afterwards a monument also was erected
here to a Syrian. At the time to which I refer Demetrius fortified and held it.
1,25,1,n1. 479 B.C.
1,25,1,n2. fl. 400 B.C.
1,25,2,n1. See Paus. 1.4.5.
1,25,3,n1. 338 B.C.
1,25,5,n1. 322 B.C.
[1.26.1] But afterwards a few men called to mind their forefathers, and the contrast
between their present position and the ancient glory of Athens, and without more
ado forth with elected Olympiodorus to be their general. He led them against the
Macedonians1, both the old men and the youths, and trusted for military success
more to enthusiasm than to strength. The Macedonians came out to meet him, but he
over came them, pursued them to the Museum, and captured the position.[1.26.2] So
Athens was delivered from the Macedonians, and though all the Athenians fought memorably,
Leocritus the son of Protarchus is said to have displayed most daring in the engagement.
For he was the first to scale the fortification, and the first to rush into the
Museum; and when he fell fighting, the Athenians did him great honor, dedicating
his shield to Zeus of Freedom and in scribing on it the name of Leocritus and his
exploit.[1.26.3] This is the greatest achievement of Olympiodorus, not to mention
his success in recovering Peiraeus and Munychia; and again, when the Macedonians
were raiding Eleusis he collected a force of Eleusinians and defeated the invaders.
Still earlier than this, when Cassander had invaded Attica, Olympiodorus sailed
to Aetolia and induced the Aetolians to help. This allied force was the main reason
why the Athenians escaped war with Cassander. Olympiodorus has not only honors at
Athens, both on the Acropolis and in the town hall but also a portrait at Eleusis.
The Phocians too of Elatea dedicated at Delphi a bronze statue of Olympiodorus for
help in their revolt from Cassander.
[1.26.4] Near the statue of Olympiodorus stands a bronze image of Artemis surnamed
Leucophryne, dedicated by the sons of Themistocles; for the Magnesians, whose city
the King had given him to rule, hold Artemis Leucophryne in honor.But my narrative
must not loiter, as my task is a general description of all Greece. Endoeus1 was
an Athenian by birth and a pupil of Daedalus, who also, when Daedalus was in exile
because of the death of Calos, followed him to Crete. Made by him is a statue of
Athena seated, with an inscription that Callias dedicated the image, but Endoeus
made it. [1.26.5] There is also a building called the Erechtheum. Before the entrance
is an altar of Zeus the Most High, on which they never sacrifice a living creature
but offer cakes, not being wont to use any wine either. Inside the entrance are
altars, one to Poseidon, on which in obedience to an oracle they sacrifice also
to Erechtheus, the second to the hero Butes, and the third to Hephaestus. On the
walls are paintings representing members of the clan Butadae; there is also inside--the
building is double--sea-water in a cistern. This is no great marvel, for other inland
regions have similar wells, in particular Aphrodisias in Caria. But this cistern
is remarkable for the noise of waves it sends forth when a south wind blows. On
the rock is the outline of a trident. Legend says that these appeared as evidence
in support of Poseidon's claim to the land.
[1.26.6] Both the city and the whole of the land are alike sacred to Athena;
for even those who in their parishes have an established worship of other gods nevertheless
hold Athena in honor. But the most holy symbol, that was so considered by all many
years before the unification of the parishes, is the image of Athena which is on
what is now called the Acropolis, but in early days the Polis (City). A legend concerning
it says that it fell from heaven; whether this is true or not I shall not discuss.
A golden lamp for the goddess was made by Callimachus1 [1.26.7] Having filled the
lamp with oil, they wait until the same day next year, and the oil is sufficient
for the lamp during the interval, although it is alight both day and night. The
wick in it is of Carpasian flax,1 the only kind of flax which is fire-proof, and
a bronze palm above the lamp reaches to the roof and draws off the smoke. The Callimachus
who made the lamp, although not of the first rank of artists, was yet of unparalleled
cleverness, so that he was the first to drill holes through stones, and gave himself
the title of Refiner of Art, or perhaps others gave the title and he adopted it
1,26,1,n1. 288 B.C.
1,26,4,n1. fl. 540 B.C.
1,26,6,n1. fl. 400 B.C.?
1,26,7,n1. Probably asbestos.
[1.27.1] In the temple of Athena Polias (Of the City) is a wooden Hermes, said
to have been dedicated by Cecrops, but not visible because of myrtle boughs. The
votive offerings worth noting are, of the old ones, a folding chair made by Daedalus,
Persian spoils, namely the breastplate of Masistius, who commanded the cavalry at
Plataea1, and a scimitar said to have belonged to Mardonius. Now Masistius I know
was killed by the Athenian cavalry. But Mardonius was opposed by the Lacedaemonians
and was killed by a Spartan; so the Athenians could not have taken the scimitar
to begin with, and furthermore the Lacedaemonians would scarcely have suffered them
to carry it off.[1.27.2] About the olive they have nothing to say except that it
was testimony the goddess produced when she contended for their land. Legend also
says that when the Persians fired Athens the olive was burnt down, but on the very
day it was burnt it grew again to the height of two cubits.Adjoining the temple
of Athena is the temple of Pandrosus, the only one of the sisters to be faithful
to the trust.[1.27.3] I was much amazed at something which is not generally known,
and so I will describe the circumstances. Two maidens dwell not far from the temple
of Athena Polias, called by the Athenians Bearers of the Sacred Offerings. For a
time they live with the goddess, but when the festival comes round they perform
at night the following rites. Having placed on their heads what the priestess of
Athena gives them to carry--neither she who gives nor they who carry have any knowledge
what it is--the maidens descend by the natural underground passage that goes across
the adjacent precincts, within the city, of Aphrodite in the Gardens. They leave
down below what they carry and receive something else which they bring back covered
up. These maidens they henceforth let go free, and take up to the Acropolis others
in their place. [1.27.4] By the temple of Athena is .... an old woman about a cubit
high, the inscription calling her a handmaid of Lysimache, and large bronze figures
of men facing each other for a fight, one of whom they call Erechtheus, the other
Eumolpus; and yet those Athenians who are acquainted with antiquity must surely
know that this victim of Erechtheus was Immaradus, the son of Eumolpus.[1.27.5]
On the pedestal are also statues of Theaenetus, who was seer to Tolmides, and of
Tolmides himself, who when in command of the Athenian fleet inflicted severe damage
upon the enemy, especially upon the Peloponnesians who dwell along the coast, burnt
the dock-yards at Gythium and captured Boeae, belonging to the "provincials," and
the island of Cythera. He made a descent on Sicyonia, and, attacked by the citizens
as he was laying waste the country, he put them to flight and chased them to the
city. Returning afterwards to Athens, he conducted Athenian colonists to Euboea
and Naxos and invaded Boeotia with an army. Having ravaged the greater part of the
land and reduced Chaeronea by a siege, he advanced into the territory of Haliartus,where
he was killed in battle and all his army worsted.1 Such was the history of Tolmides
that I learnt.[1.27.6] There are also old figures of Athena, no limbs of which indeed
are missing, but they are rather black and too fragile to bear a blow. For they
too were caught by the flames when the Athenians had gone on board their ships and
the King captured the city emptied of its able-bodied inhabitants. There is also
a boar-hunt (I do not know for certain whether it is the Calydonian boar) and Cycnus
fighting with Heracles. This Cycnus is said to have killed, among others, Lycus
a Thracian, a prize having been proposed for the winner of the duel, but near the
river Peneius he was himself killed by Heracles.
[1.27.7] One of the Troezenian legends about Theseus is the following. When Heracles
visited Pittheus at Troezen, he laid aside his lion's skin to eat his dinner, and
there came in to see him some Troezenian children with Theseus, then about seven
years of age. The story goes that when they saw the skin the other children ran
away, but Theseus slipped out not much afraid, seized an axe from the servants and
straightway attacked the skin in earnest, thinking it to be a lion.[1.27.8] This
is the first Troezenian legend about Theseus. The next is that Aegeus placed boots
and a sword under a rock as tokens for the child, and then sailed away to Athens;
Theseus, when sixteen years old, pushed the rock away and departed, taking what
Aegeus had deposited. There is a representation of this legend on the Acropolis,
everything in bronze except the rock.[1.27.9] Another deed of Theseus they have
represented in an offering, and the story about it is as follows:--The land of the
Cretans and especially that by the river Tethris was ravaged by a bull. It would
seem that in the days of old the beasts were much more formidable to men, for example
the Nemean lion, the lion of Parnassus, the serpents in many parts of Greece, and
the boars of Calydon, Eryrmanthus and Crommyon in the land of Corinth, so that it
was said that some were sent up by the earth, that others were sacred to the gods,
while others had been let loose to punish mankind. And so the Cretans say that this
bull was sent by Poseidon to their land because, although Minos was lord of the
Greek Sea, he did not worship Poseidon more than any other god. [1.27.10] They say
that this bull crossed from Crete to the Peloponnesus, and came to be one of what
are called the Twelve Labours of Heracles. When he was let loose on the Argive plain
he fled through the isthmus of Corinth, into the land of Attica as far as the Attic
parish of Marathon, killing all he met, including Androgeos, son of Minos. Minos
sailed against Athens with a fleet, not believing that the Athenians were innocent
of the death of Androgeos, and sorely harassed them until it was agreed that he
should take seven maidens and seven boys for the Minotaur that was said to dwell
in the Labyrinth at Cnossus. But the bull at Marathon Theseus is said to have driven
afterwards to the Acropolis and to have sacrificed to the goddess; the offering
commemorating this deed was dedicated by the parish of Marathon.
1,27,1,n1. 479 B.C.
1,27,5,n1. 447 B.C.
[1.28.1] Why they set up a bronze statue of Cylon in spite of his plotting a
tyranny 1, I cannot say for certain; but I infer that it was because he was very
beautiful to look upon, and of no undistinguished fame, having won an Olympian victory
in the double foot-race, while he had married the daughter of Theagenes, tyrant
of Megara.[1.28.2] In addition to the works I have mentioned, there are two tithes
dedicated by the Athenians after wars. There is first a bronze Athena, tithe from
the Persians who landed at Marathon. It is the work of Pheidias, but the reliefs
upon the shield, including the fight between Centaurs and Lapithae, are said to
be from the chisel of Mys1, for whom they say Parrhasius the son of Evenor, designed
this and the rest of his works. The point of the spear of this Athena and the crest
of her helmet are visible to those sailing to Athens, as soon as Sunium is passed.
Then there is a bronze chariot, tithe from the Boeotians and the Chalcidians in
Euboea2. There are two other offerings, a statue of Pericles, the son of Xanthippus,
and the best worth seeing of the works of Pheidias, the statue of Athena called
Lemnian after those who dedicated it.[1.28.3] All the Acropolis is surrounded by
a wall; a part was constructed by Cimon, son of Miltiades, but all the rest is said
to have been built round it by the Pelasgians, who once lived under the Acropolis.
The builders, they say, were Agrolas and Hyperbius. On inquiring who they were I
could discover nothing except that they were Sicilians originally who emigrated
[1.28.4] On descending, not to the lower city, but to just beneath the Gateway,
you see a fountain and near it a sanctuary of Apollo in a cave. It is here that
Apollo is believed to have met Creusa, daughter of Erechtheus.... when the Persians
had landed in Attica Philippides was sent to carry the tidings to Lacedaemon. On
his return he said that the Lacedacmonians had postponed their departure, because
it was their custom not to go out to fight before the moon was full. Philippides
went on to say that near Mount Parthenius he had been met by Pan, who told him that
he was friendly to the Athenians and would come to Marathon to fight for them. This
deity, then, has been honored for this announcement. [1.28.5] There is also the
Hill of Ares, so named because Ares was the first to be tried here; my narrative
has already told that he killed Halirrhothius, and what were his grounds for this
act. Afterwards, they say, Orestes was tried for killing his mother, and there is
an altar to Athena Areia (Warlike), which he dedicated on being acquitted. The unhewn
stones on which stand the defendants and the prosecutors, they call the stone of
Outrage and the stone of Ruthlessness.
[1.28.6] Hard by is a sanctuary of the goddesses which the Athenians call the
August, but Hesiod in the Theogony1 calls them Erinyes (Furies). It was Aeschylus
who first represented them with snakes in their hair. But on the images neither
of these nor of any of the under-world deities is there anything terrible. There
are images of Pluto, Hermes, and Earth, by which sacrifice those who have received
an acquittal on the Hill of Ares; sacrifices are also offered on other occasions
by both citizens and aliens.[1.28.7] Within the precincts is a monument to Oedipus,
whose bones, after diligent inquiry, I found were brought from Thebes. The account
of the death of Oedipus in the drama of Sophocles I am prevented from believing
by Homer, who says that after the death of Oedipus Mecisteus came to Thebes and
took part in the funeral games.
[1.28.8] The Athenians have other law courts as well, which are not so famous.
We have the Parabystum (Thrust aside) and the Triangle; the former is in an obscure
part of the city, and in it the most trivial cases are tried; the latter is named
from its shape. The names of Green Court and Red Court, due to their colors, have
lasted down to the present day. The largest court, to which the greatest numbers
come, is called Heliaea. One of the other courts that deal with bloodshed is called
"At Palladium," into which are brought cases of involuntary homicide. All are agreed
that Demophon was the first to be tried there, but as to the nature of the charge
accounts differ.[1.28.9] It is reported that after the capture of Troy Diomedes
was returning home with his fleet when night overtook them as in their voyage they
were off Phalerum. The Argives landed, under the impression that it was hostile
territory, the darkness preventing them from seeing that it was Attica. Thereupon
they say that Demophon, he too being unaware of the facts and ignorant that those
who had landed were Argives, attacked them and, having killed a number of them,
went off with the Palladium. An Athenian, however, not seeing before him in the
dark, was knocked over by the horse of Demophon, trampled upon and killed. Whereupon
Demophon was brought to trial, some say by the relatives of the man who was trampled
upon, others say by the Argive commonwealth.[1.28.10] At Delphinium are tried those
who claim that they have committed justifiable homicide, the plea put forward by
Theseus when he was acquitted, after having killed Pallas, who had risen in revolt
against him, and his sons. Before Theseus was acquitted it was the established custom
among all men for the shedder of blood to go into exile, or, if he remained, to
be put to a similar death. The Court in the Prytaneum, as it is called, where they
try iron and all similar inanimate things, had its origin, I believe, in the following
incident. It was when Erechtheus was king of Athens that the ox-slayer first killed
an ox at the altar of Zeus Polieus. Leaving the axe where it lay he went out of
the land into exile, and the axe was forthwith tried and acquitted, and the trial
has been repeated year by year down to the present.[1.28.11] Furthermore, it is
also said that inanimate objects have on occasion of their own accord inflicted
righteous retribution upon men, of this the scimitar of Cambyses affords the best
and most famous instance.1 Near the sea at the Peiraeus is Phreattys. Here it is
that men in exile, when a further charge has been brought against them in their
absence, make their defense on a ship while the judges listen on land. The legend
is that Teucer first defended himself in this way before Telamon, urging that he
was guiltless in the matter of the death of Ajax. Let this account suffice for those
who are interested to learn about the law courts.
1,28,1,n1. 632 B.C.
1,28,2,n1. fl. 430 B.C.
1,28,2,n2. c. 507 B.C.
1,28,6,n1. l. 185.
1,28,11,n1. See Hdt. 3.64.
[1.30.1] Before the entrance to the Academy is an altar to Love, with an inscription
that Charmus was the first Athenian to dedicate an altar to that god. The altar
within the city called the altar of Anteros (Love Avenged) they say was dedicated
by resident aliens, because the Athenian Meles, spurning the love of Timagoras,
a resident alien, bade him ascend to the highest point of the rock and cast himself
down. Now Timagoras took no account of his life, and was ready to gratify the youth
in any of his requests, so he went and cast himself down. When Meles saw that Timagoras
was dead, he suffered such pangs of remorse that he threw himself from the same
rock and so died. From this time the resident aliens worshipped as Anteros the avenging
spirit of Timagoras.[1.30.2] In the Academy is an altar to Prometheus, and from
it they run to the city carrying burning torches. The contest is while running to
keep the torch still alight; if the torch of the first runner goes out, he has no
longer any claim to victory, but the second runner has. If his torch also goes out,
then the third man is the victor. If all the torches go out, no one is left to be
winner. There is an altar to the Muses, and another to Hermes, and one within to
Athena, and they have built one to Heracles. There is also an olive tree, accounted
to be the second that appeared.
[1.30.3] Not far from the Academy is the monument of Plato, to whom heaven foretold
that he would be the prince of philosophers. The manner of the foretelling was this.
On the night before Plato was to become his pupil Socrates in a dream saw a swan
fly into his bosom. Now the swan is a bird with a reputation for music, because,
they say, a musician of the name of Swan became king of the Ligyes on the other
side of the Eridanus beyond the Celtic territory, and after his death by the will
of Apollo he was changed into the bird. I am ready to believe that a musician became
king of the Ligyes, but I cannot believe that a bird grew out of a man.[1.30.4]
In this part of the country is seen the tower of Timon, the only man to see that
there is no way to be happy except to shun other men. There is also pointed out
a place called the Hill of Horses, the first point in Attica, they say, that Oedipus
reached--this account too differs from that given by Homer, but it is nevertheless
current tradition--and an altar to Poseidon, Horse God, and to Athena, Horse Goddess,
and a chapel to the heroes Peirithous and Theseus, Oedipus and Adrastus. The grove
and temple of Poseidon were burnt by Antigonus1 when he invaded Attica, who at other
times also ravaged the land of the Athenians.
1,30,4,n1. See Paus. 1.1.1.
[1.31.1] The small parishes of Attica, which were founded severally as chance
would have it, presented the following noteworthy features. At Alimus is a sanctuary
of Demeter Lawgiver and of the Maid, and at Zoster (Girdle) on the coast is an altar
to Athena, as well as to Apollo, to Artemis and to Leto. The story is that Leto
did not give birth to her children here, but loosened her girdle with a view to
her delivery, and the place received its name from this incident. Prospalta has
also a sanctuary of the Maid and Demeter, and Anagyrus a sanctuary of the Mother
of the gods. At Cephale the chief cult is that of the Dioscuri, for the in habitants
call them the Great gods.[1.31.2] At Prasiae is a temple of Apollo. Hither they
say are sent the first-fruits of the Hyperboreans, and the Hyperboreans are said
to hand them over to the Arimaspi, the Arimaspi to the Issedones, from these the
Scythians bring them to Sinope, thence they are carried by Greeks to Prasiae, and
the Athenians take them to Delos. The first-fruits are hidden in wheat straw, and
they are known of none. There is at Prasiae a monument to Erysichthon, who died
on the voyage home from Delos, after the sacred mission thither. [1.31.3] How Amphictyon
banished Cranaus, his kinsman by marriage and king of Athens, I have already related.
They say that fleeing with his supporters to the parish of Lamptrae he died and
was buried there, and at the present day there is a monument to Cranaus at Lamptrae.
At Potami in Attica is also the grave of Ion the son of Xuthus--for he too dwelt
among the Athenians and was their commander-in-chief in the war with Eleusis.[1.31.4]
Such is the legend. Phlya and Myrrhinus have altars of Apollo Dionysodotus, Artemis
Light-bearer, Dionysus Flower-god, the Ismenian nymphs and Earth, whom they name
the Great goddess; a second temple contains altars of Demeter Anesidora (Sender-up
of Gifts), Zeus Ctesius (God of Gain), Tithrone Athena, the Maid First-born and
the goddesses styled August. The wooden image at Myrrhinus is of Colaenis.[1.31.5]
Athmonia worships Artemis Amarysia. On inquiry I discovered that the guides knew
nothing about these deities, so I give my own conjecture. Amarynthus is a town in
Euboea, the inhabitants of which worship Amarysia, while the festival of Amarysia
which the Athenians celebrate is no less splendid than the Euboean. The name of
the goddess, I think, came to Athmonia in this fashion and the Colaenis in Myrrhinus
is called after Colaenus. I have already written that many of the inhabitants of
the parishes say that they were ruled by kings even before the reign of Cecrops.
Now Colaenus, say the Myrrhinusians, is the name of a man who ruled before Cecrops
became king.[1.31.6] There is a parish called Acharnae, where they worship Apollo
Agyieus (God of Streets) and Heracles, and there is an altar of Athena Health. And
they call upon the name of Athena Horse-goddess and Dionysus Singer and Dionysus
Ivy, saying that the plant ivy first appeared there.
[1.32.1] The Attic mountains are Pentelicus, where there are quarries, Parnes,
where there is hunting of wild boars and of bears, and Hymettus, which grows the
most suitable pasture for bees, except that of the Alazones.1 For these people have
actually bees ranging free, tamely following the other creatures when they go to
pasture. These bees are not kept shut up in hives, and they work in any part of
the land they happen to visit. They produce a solid mass from which you cannot separate
either wax or honey. Such then is its nature.[1.32.2] The Athenians have also statues
of gods on their mountains. On Pentelicus is a statue of Athena, on Hymettus one
of Zeus Hymettius. There are altars both of Zeus Rain-god and of Apollo Foreseer.
On Parnes is a bronze Zeus Parnethius, and an altar to Zeus Semaleus (Sign-giving).
There is on Parnes another altar, and on it they make sacrifice, calling Zeus sometimes
Rain-god, sometimes Averter of Ills. Anchesmus is a mountain of no great size, with
an image of Zeus Anchesmius.
[1.32.3] Before turning to a description of the islands, I must again proceed
with my account of the parishes. There is a parish called Marathon, equally distant
from Athens and Carystus in Euboea. It was at this pointin Attica that the foreigners
landed, were defeated in battle, and lost some of their vessels as they were putting
off from the land.1 On the plain is the grave of the Athenians, and upon it are
slabs giving the names of the killed according to their tribes; and there is another
grave for the Boeotian Plataeans and for the slaves, for slaves fought then for
the first time by the side of their masters.[1.32.4] here is also a separate monument
to one man, Miltiades, the son of Cimon, although his end came later, after he had
failed to take Paros and for this reason had been brought to trial by the Athenians.
At Marathon every night you can hear horses neighing and men fighting. No one who
has expressly set himself to behold this vision has ever got any good from it, but
the spirits are not wroth with such as in ignorance chance to be spectators. The
Marathonians worship both those who died in the fighting, calling them heroes, and
secondly Marathon, from whom the parish derives its name, and then Heracles, saying
that they were the first among the Greeks to acknowledge him as a god.[1.32.5] They
say too that there chanced to be present in the battle a man of rustic appearance
and dress. Having slaughtered many of the foreigners with a plough he was seen no
more after the engagement. When the Athenians made enquiries at the oracle the god
merely ordered them to honor Echetlaeus (He of the Plough-tail) as a hero. A trophy
too of white marble has been erected. Although the Athenians assert that they buried
the Persians, because in every case the divine law applies that a corpse should
be laid under the earth, yet I could find no grave. There was neither mound nor
other trace to be seen, as the dead were carried to a trench and thrown in anyhow.[1.32.6]
In Marathon is a spring called Macaria with the following legend. When Heracles
left Tiryns, fleeing from Eurystheus, he went to live with his friend Ceyx, who
was king of Trachis. But when Heracles departed this life Eurystheus demanded his
children; whereupon the king of Trachis sent them to Athens, saying that he was
weak but Theseus had power enough to succor them. The arrival of the children as
suppliants caused for the first time war between Peloponnesians and Athenians, Theseus
refusing to give up the refugees at the demand of Eurystheus. The story says that
an oracle was given the Athenians that one of the children of Heracles must die
a voluntary death, or else victory could not be theirs. Thereupon Macaria, daughter
of Deianeira and Heracles, slew herself and gave to the Athenians victory in the
war and to the spring her own name.[1.32.7] There is at Marathon a lake which for
the most part is marshy. Into this ignorance of the roads made the foreigners fall
in their flight, and it is said that this accident was the cause of their great
losses. Above the lake are the stone stables of Artaphernes' horses, and marks of
his tent on the rocks. Out of the lake flows a river, affording near the lake itself
water suitable for cattle, but near its mouth it becomes salt and full of sea fish.
A little beyond the plain is the Hill of Pan and a remarkable Cave of Pan. The entrance
to it is narrow, but farther in are chambers and baths and the so-called "Pan's
herd of goats," which are rocks shaped in most respects like to goats.
1,32,1,n1. A people of S. Russia.
1,32,3,n1. 490 B.C.
[1.29.1] Near the Hill of Ares is shown a ship built for the procession of the
Panathenaea. This ship, I suppose, has been surpassed in size by others, but I know
of no builder who has beaten the vessel at Delos, with its nine banks of oars below
the deck. [1.29.2] Outside the city, too, in the parishes and on the roads, the
Athenians have sanctuaries of the gods, and graves of heroes and of men. The nearest
is the Academy, once the property of a private individual, but in my time a gymnasium.
As you go down to it you come to a precinct of Artemis, and wooden images of Ariste
(Best) and Calliste (Fairest). In my opinion, which is supported by the poems of
Pamphos, these are surnames of Artemis. There is another account of them, which
I know but shall omit. Then there is a small temple, into which every year on fixed
days they carry the image of Dionysus Eleuthereus.[1.29.3] Such are their sanctuaries
here, and of the graves the first is that of Thrasybulus son of Lycus, in all respects
the greatest of all famous Athenians, whether they lived before him or after him.
The greater number of his achievements I shall pass by, but the following facts
will suffice to bear out my assertion. He put down what is known as the tyranny
of the Thirty1, setting out from Thebes with a force amounting at first to sixty
men; he also persuaded the Athenians, who were torn by factions, to be reconciled,
and to abide by their compact. His is the first grave, and after it come those of
Pericles, Chabrias 2 and Phormio.3 [1.29.4] There is also a monument for all the
Athenians whose fate it has been to fall in battle, whether at sea or on land, except
such of them as fought at Marathon. These, for their valor, have their graves on
the field of battle, but the others lie along the road to the Academy, and on their
graves stand slabs bearing the name and parish of each. First were buried those
who in Thrace, after a victorious advance as far as Drabescus1, were unexpectedly
attacked by the Edonians and slaughtered. There is also a legend that they were
struck by lightning. [1.29.5] Among the generals were Leagrus, to whom was entrusted
chief command of the army, and Sophanes of Decelea, who killed when he came to the
help of the Aeginetans Eurybates the Argive, who won the prize in the pentathlon1
at the Nemean games. This was the third expedition which the Athenians dispatched
out of Greece. For against Priam and the Trojans war was made with one accord by
all the Greeks; but by them selves the Athenians sent armies, first with Iolaus
to Sardinia, secondly to what is now Ionia, and thirdly on the present occasion
to Thrace.[1.29.6] Before the monument is a slab on which are horsemen fighting.
Their names are Melanopus and Macartatus, who met their death fighting against the
Lacedaemonians and Boeotians on the borders of Eleon and Tanagra. There is also
a grave of Thessalian horsemen who, by reason of an old alliance, came when the
Peloponnesians with Archidamus invaded Attica with an army for the first time1,
and hard by that of Cretan bowmen. Again there are monuments to Athenians: to Cleisthenes,
who invented the system of the tribes at present existing2, and to horsemen who
died when the Thessalians shared the fortune of war with the Athenians. [1.29.7]
Here too lie the men of Cleone, who came with the Argives into Attica1; the occasion
whereof I shall set forth when in the course of my narrative I come to the Argives.
There is also the grave of the Athenians who fought against the Aeginetans before
the Persian invasion. It was surely a just decree even for a democracy when the
Athenians actually allowed slaves a public funeral, and to have their names inscribed
on a slab, which declares that in the war they proved good men and true to their
masters. There are also monuments of other men, their fields of battle lying in
various regions. Here lie the most renowned of those who went against Olynthus2,
and Melesander who sailed with a fleet along the Maeander into upper Caria3; [1.29.8]
also those who died in the war with Cassander, and the Argives who once fought as
the allies of Athens. It is said that the alliance between the two peoples was brought
about thus. Sparta was once shaken by an earthquake, and the Helots seceded to Ithome.1
After the secession the Lacedaemonians sent for help to various places, including
Athens, which dispatched picked troops under the command of Cimon, the son of Miltiades.
These the Lacedaemonians dismissed, because they suspected them.[1.29.9] The Athenians
regarded the insult as intolerable, and on their way back made an alliance with
the Argives, the immemorial enemies of the Lacedaemonians. Afterwards, when a battle
was imminent at Tanagra1, the Athenians opposing the Boeotians and Lacedaemonians,
the Argives reinforced the Athenians. For a time the Argives had the better, but
night came on and took from them the assurance of their victory, and on the next
day the Lacedaemonians had the better, as the Thessalians betrayed the Athenians.[1.29.10]
It occurred to me to tell of the following men also, firstly Apollodorus, commander
of the mercenaries, who was an Athenian dispatched by Arsites, satrap of Phrygia
by the Hellespont, and saved their city for the Perinthians when Philip had invaded
their territory with an army.1 He, then, is buried here, and also Eubulus 2 the
son of Spintharus, along with men who though brave were not attended by good fortune;
some attacked Lachares when he was tyrant, others planned the capture of the Peiraeus
when in the hands of a Macedonian garrison, but before the deed could be accomplished
were betrayed by their accomplices and put to death.[1.29.11] Here also lie those
who fell near Corinth. 1 Heaven showed most distinctly here and again at Leuctra2
that those whom the Greeks call brave are as nothing if Good Fortune be not with
them, seeing that the Lacedaemonians, who had on this occasion overcome Corinthians
and Athenians, and furthermore Argives and Boeotians, were afterwards at Leuctra
so utterly overthrown by the Boeotians alone. After those who were killed at Corinth,
we come across elegiac verses declaring that one and the same slab has been erected
to those who died in Euboea and Chios 3, and to those who perished in the remote
parts of the continent of Asia, or in Sicily.[1.29.12] The names of the generals
are inscribed with the exception of Nicias, and among the private soldiers are included
the Plataeans along with the Athenians. This is the reason why Nicias was passed
over, and my account is identical with that of Philistus, who says that while Demosthenes
made a truce for the others and excluded himself, attempting to commit suicide when
taken prisoner, Nicias voluntarily submitted to the surrender.1 For this reason
Nicias had not his name inscribed on the slab, being condemned as a voluntary prisoner
and an unworthy soldier.[1.29.13] On another slab are the names of those who fought
in the region of Thrace and at Megara1, and when Alcibiades persuaded the Arcadians
in Mantinea and the Eleans to revolt from the Lacedaemonians2, and of those who
were victorious over the Syracusans before Demosthenes arrived in Sicily. Here were
buried also those who fought in the sea-fights near the Hellespont3, those who opposed
the Macedonians at Charonea 4, those who were killed at Delium in the territory
of Tanagra5, the men Leosthenes led into Thessaly, those who sailed with Cimon to
Cyprus6, and of those who with Olympiodorus 7 expelled the garrison not more than
thirteen men.[1.29.14] The Athenians declare that when the Romans were waging a
border war they sent a small force to help them, and later on five Attic warships
assisted the Romans in a naval action against the Carthaginians. Accordingly these
men also have their grave here. The achievements of Tolmides and his men, and the
manner of their death, I have already set forth, and any who are interested may
take note that they are buried along this road. Here lie too those who with Cimon
achieved the great feat of winning a land and naval victory on one and the same
day. 1 [1.29.15] Here also are buried Conon and Timotheus, father and son, the second
pair thus related to accomplish illustrious deeds, Miltiades and Cimon being the
first; Zeno too, the son of Mnaseas and Chrysippus1 of Soli, Nicias the son of Nicomedes,
the best painter from life of all his contemporaries, Harmodius and Aristogeiton,
who killed Hipparchus, the son of Peisistratus; there are also two orators, Ephialtes,
who was chiefly responsible for the abolition of the privileges of the Areopagus2,
and Lycurgus,3 the son of Lycophron;[1.29.16] Lycurgus provided for the state-treasury
six thousand five hundred talents more than Pericles, the son of Xanthippus, collected,
and furnished for the procession of the Goddess golden figures of Victory and ornaments
for a hundred maidens; for war he provided arms and missiles, besides increasing
the fleet to four hundred warships. As for buildings, he completed the theater that
others had begun, while during his political life he built dockyards in the Peiraeus
and the gymnasium near what is called the Lyceum. Everything made of silver or gold
became part of the plunder Lachares made away with when he became tyrant, but the
buildings remained to my time.
1,29,3,n1. 403 B.C.
1,29,3,n2. Died 357 B.C.
1,29,3,n3. A famous Athenian admiral who fought well in the early part of the
1,29,4,n1. c. 465 B.C.
1,29,5,n1. A group of five contests: leaping, foot-racing, throwing the quoit,
throwing the spear, wrestling.
1,29,6,n1. 431 B.C.
1,29,6,n2. 508 B.C.
1,29,7,n1. 457 B.C.
1,29,7,n2. 349 B.C.
1,29,7,n3. 430 B.C.
1,29,8,n1. 461 B.C.
1,29,9,n1. 457 B.C.
1,29,10,n1. 340 B.C.
1,29,10,n2. A contemporary of Demosthenes.
1,29,11,n1. 394 B.C.
1,29,11,n2. 371 B.C.
1,29,11,n3. 445 B.C.
1,29,12,n1. 413 B.C.
1,29,13,n1. 445 B.C.
1,29,13,n2. 420 B.C.
1,29,13,n3. 409 B.C.
1,29,13,n4. 338 B.C., those who marched with Cleon to Amphipolis<422 B.C.
1,29,13,n5. 424 B.C.
1,29,13,n6. 449 B.C.
1,29,13,n7. See Paus. 1.26.3.
1,29,14,n1. 466 B.C.
1,29,15,n1. Stoic philosophers.
1,29,15,n2. 463-1 B.C. 1,29,15,n3. A contemporary of Demosthenes.
[1.33.1] At some distance from Marathon is Brauron, where, according to the legend,
Iphigenia, the daughter of Agamemnon, landed with the image of Artemis when she
fled from the Tauri; leaving the image there she came to Athens also and afterwards
to Argos. There is indeed an old wooden image of Artemis here, but who in my opinion
have the one taken from the foreigners I will set forth in another place.[1.33.2]
About sixty stades from Marathon as you go along the road by the sea to Oropus stands
Rhamnus. The dwelling houses are on the coast, but a little way inland is a sanctuary
of Nemesis, the most implacable deity to men of violence. It is thought that the
wrath of this goddess fell also upon the foreigners who landed at Marathon. For
thinking in their pride that nothing stood in the way of their taking Athens, they
were bringing a piece of Parian marble to make a trophy, convinced that their task
was already finished.[1.33.3] Of this marble Pheidias made a statue of Nemesis,
and on the head of the goddess is a crown with deer and small images of Victory.
In her left hand she holds an apple branch, in her right hand a cup on which are
wrought Aethiopians. As to the Aethiopians, I could hazard no guess myself, nor
could I accept the statement of those who are convinced that the Aethiopians have
been carved upon the cup be cause of the river Ocean. For the Aethiopians, they
say, dwell near it, and Ocean is the father of Nemesis.[1.33.4] It is not the river
Ocean, but the farthest part of the sea navigated by man, near which dwell the Iberians
and the Celts, and Ocean surrounds the island of Britain. But of the Aethiopians
beyond Syene, those who live farthest in the direction of the Red Sea are the Ichthyophagi
(Fish-eaters), and the gulf round which they live is called after them. The most
righteous of them inhabit the city Meroe and what is called the Aethiopian plain.
These are they who show the Table of the Sun,1 and they have neither sea nor river
except the Nile.[1.33.5] There are other Aethiopians who are neighbours of the Mauri
and extend as far as the Nasamones. For the Nasamones, whom Herodotus calls the
Atlantes, and those who profess to know the measurements of the earth name the Lixitae,
are the Libyans who live the farthest close to Mount Atlas, and they do not till
the ground at all, but live on wild vines. But neither these Aethiopians nor yet
the Nasamones have any river. For the water near Atlas, which provides a beginning
to three streams, does not make any of the streams a river, as the sand swallows
it all up at once. So the Aethiopians dwell near no river Ocean.[1.33.6] The water
from Atlas is muddy,and near the source were crocodiles of not less than two cubits,
which when the men approached dashed down into the spring. The thought has occurred
to many that it is the reappearance of this water out of the sand which gives the
Nile to Egypt. Mount Atlas is so high that its peaks are said to touch heaven, but
is inaccessible because of the water and the presence everywhere of trees. Its region
indeed near the Nasamones is known, but we know of nobody yet who has sailed along
the parts facing the sea. I must now resume.[1.33.7] Neither this nor any other
ancient statue of Nemesis has wings, for not even the holiest wooden images of the
Smyrnaeans have them, but later artists, convinced that the goddess manifests herself
most as a consequence of love, give wings to Nemesis as they do to Love. I will
now go onto describe what is figured on the pedestal of the statue, having made
this preface for the sake of clearness. The Greeks say that Nemesis was the mother
of Helen, while Leda suckled and nursed her. The father of Helen the Greeks like
everybody else hold to be not Tyndareus but Zeus.[1.33.8] Having heard this legend
Pheidias has represented Helen as being led to Nemesis by Leda, and he has represented
Tyndareus and his children with a man Hippeus by name standing by with a horse.
There are Agamemnon and Menelaus and Pyrrhus, the son of Achilles and first husband
of Hermione, the daughter of Helen. Orestes was passed over because of his crime
against his mother, yet Hermione stayed by his side in everything and bore him a
child. Next upon the pedestal is one called Epochus and another youth; the only
thing I heard about them was that they were brothers of Oenoe, from whom the parish
has its name.
1,33,4,n1. A meadow near the city of the Aethiopians, in which they dined.
[1.34.1] The land of Oropus, between Attica and the land of Tanagra, which originally
belonged to Boeotia, in our time belongs to the Athenians, who always fought for
it but never won secure pos session until Philip gave it to them after taking Thebes.
The city is on the coast and affords nothing remarkable to record. About twelve
stades from the city is a sanctuary of Amphiaraus.[1.34.2] Legend says that when
Amphiaraus was exiled from Thebes the earth opened and swallowed both him and his
chariot. Only they say that the incident did not happen here, the place called the
Chariot being on the road from Thebes to Chalcis. The divinity of Amphiaraus was
first established among the Oropians, from whom afterwards all the Greeks received
the cult. I can enumerate other men also born at this time who are worshipped among
the Greeks as gods; some even have cities dedicated to them, such as Eleus in Chersonnesus
dedicated to Protesilaus, and Lebadea of the Boeotians dedicated to Trophonius.
The Oropians have both a temple and a white marble statue of Amphiaraus.[1.34.3]
The altar shows parts. One part is to Heracles, Zeus, and Apollo Healer, another
is given up to heroes and to wives of heroes, the third is to Hestia and Hermes
and Amphiaraus and the children of Amphilochus. But Alcmaeon, because of his treatment
of Eriphyle, is honored neither in the temple of Amphiaraus nor yet with Amphilochus.
The fourth portion of the altar is to Aphrodite and Panacea, and further to Iaso,
Health and Athena Healer. The fifth is dedicated to the nymphs and to Pan, and to
the rivers Achelous and Cephisus. The Athenians too have an altar to Amphilochus
in the city, and there is at Mallus in Cilicia an oracle of his which is the most
trustworthy of my day.[1.34.4] The Oropians have near the temple a spring, which
they call the Spring of Amphiaraus; they neither sacrifice into it nor are wont
to use it for purifications or for lustral water. But when a man has been cured
of a disease through a response the custom is to throw silver and coined gold into
the spring, for by this way they say that Amphiaraus rose up after he had become
a god. Iophon the Cnossian, a guide, produced responses in hexameter verse, saying
that Amphiaraus gave them to the Argives who were sent against Thebes. These verses
unrestrainedly appealed to popular taste. Except those whom they say Apollo inspired
of old none of the seers uttered oracles, but they were good at explaining dreams
and interpreting the flights of birds and the entrails of victims.[1.34.5] My opinion
is that Amphiaraus devoted him self most to the exposition of dreams. It is manifest
that, when his divinity was established, it was a dream oracle that he set up. One
who has come to consult Amphiaraus is wont first to purify himself. The mode of
purification is to sacrifice to the god, and they sacrifice not only to him but
also to all those whose names are on the altar. And when all these things have been
first done, they sacrifice a ram, and, spreading the skin under them, go to sleep
and await enlightenment in a dream.
[1.35.1] There are islands not far from Attica. Of the one called the Island
of Patroclus I have already given an account.1 There is another when you have sailed
past Sunium with Attica on the left. On this they say that Helen landed after the
capture of Troy,[1.35.2] and for this reason the name of the island is Helene. Salamis
lies over against Eleusis, and stretches as far as the territory of Megara. It is
said that the first to give this name to the island was Cychreus, who called it
after his mother Salamis, the daughter of Asopus, and afterwards it was colonized
by the Aeginetans with Telamon. Philaeus, the son of Eurysaces, the son of Ajax,
is said to have handed the island over to the Athenians, having been made an Athenian
by them. Many years afterwards the Athenians drove out all the Salaminians, having
discovered that they had been guilty of treachery in the war with Cassander1, and
mainly of set purpose had surrendered to the Macedonians. They sentenced to death
Aeschetades, who on this occasion had been elected general for Salamis, and they
swore never to forget the treachery of the Salaminians. [1.35.3] There are still
the remains of a market-place, a temple of Ajax and his statue in ebony. Even at
the present day the Athenians pay honors to Ajax himself and to Eurysaces, for there
is an altar of Eurysaces also at Athens. In Salamis is shown a stone not far from
the harbor, on which they say that Telamon sat when he gazed at the ship in which
his children were sailing away to Aulis to take part in the joint expedition of
the Greeks.[1.35.4] Those who dwell about Salamis say that it was when Ajax died
that the flower first appeared in their country. It is white and tinged with red,
both flower and leaves being smaller than those of the lily; there are letters on
it like to those on the iris. About the judgment concerning the armour I heard a
story of the Aeolians who afterwards settled at Ilium, to the effect that when Odysseus
suffered shipwreck the armour was cast ashore near the grave of Ajax. As to the
hero's size, a Mysian was my informant.[1.35.5] He said that the sea flooded the
side of the grave facing the beach and made it easy a enter the tomb, and he bade
me form an estimate of the size of the corpse in the following way. The bones on
his knees, called by doctors the knee-pan, were in the case of Ajax as big as the
quoit of a boy in the pentathlon. I saw nothing to wonder at in the stature of those
Celts who live farthest of on the borders of the land which is uninhabited because
of the cold; these people, the Cabares, are no bigger than Egyptian corpses. But
I will relate all that appeared to me worth seeing.[1.35.6] For the Magnesians on
the Lethaeus, Protophanes, one of the citizens, won at Olympia in one day victories
in the pancration1 and in wrestling. Into the grave of this man robbers entered,
thinking to gain some advantage, and after the robbers people came in to see the
corpse, which had ribs not separated but joined together from the shoulders to the
smallest ribs, those called by doctors bastard. Before the city of the Milesians
is an island called Lade, and from it certain islets are detached. One of these
they call the islet of Asterius, and say that Asterius was buried in it, and that
Asterius was the son of Anax, and Anax the son of Earth. Now the corpse is not less
than ten cubits. [1.35.7] But what really caused me surprise is this. There is a
small city of upper Lydia called The Doors of Temenus. There a crest broke away
in a storm, and there appeared bones the shape of which led one to sup pose that
they were human, but from their size one would never have thought it. At once the
story spread among the multitude that it was the corpse of Geryon, the son of Chrysaor,
and that the seat also was his. For there is a man's seat carved on a rocky spur
of the mountain. And a torrent they called the river Ocean, and they said that men
ploughing met with the horns of cattle, for the story is that Geryon reared excellent
cows.[1.35.8] And when I criticized the account and pointed out to them that Geryon
is at Gadeira, where there is, not his tomb, but a tree showing different shapes,
the guides of the Lydians related the true story, that the corpse is that of Hyllus,
a son of Earth, from whom the river is named. They also said that Heracles from
his sojourning with Omphale called his son Hyllus after the river.
1,35,1,n1. See Paus. 1.1.1.
1,35,2,n1. 318 B.C.
1,35,6,n1. Boxing and wrestling combined.
[1.36.1] But I will return to my subject. In Salamis is a sanctuary of Artemis,
and also a trophy erected in honor of the victory which Themistocles the son of
Neocles won for the Greeks.1 There is also a sanctuary of Cychreus. When the Athenians
were fighting the Persians at sea, a serpent is said to have appeared in the fleet,
and the god in an oracle told the Athenians that it was Cychreus the hero.[1.36.2]
Before Salamis there is an island called Psyttalea. Here they say that about four
hundred of the Persians landed, and when the fleet of Xerxes was defeated, these
also were killed after the Greeks had crossed over to Psyttalea. The island has
no artistic statue, only some roughly carved wooden images of Pan.
[1.36.3] As you go to Eleusis from Athens along what the Athenians call the Sacred
Way you see the tomb of Anthemocritus.1 The Megarians committed against him a most
wicked deed, for when he had come as a herald to forbid them to encroach upon the
land in future they put him to death. For this act the wrath of the Two Goddesses
lies upon them even to this day, for they are the only Greeks that not even the
emperor Hadrian could make more prosperous.[1.36.4] After the tombstone of Anthemocritus
comes the grave of Molottus, who was deemed worthy of commanding the Athenians when
they crossed into Euboea1 to reinforce Plutarch,2 and also a place called Scirum,
which received its name for the following reason. The Eleusinians were making war
against Erechtheus when there came from Dodona a seer called Scirus, who also set
up at Phalerum the ancient sanctuary of Athena Sciras. When he fell in the fighting
the Elusinians buried him near a torrent, and the hero has given his name to both
place and torrent.[1.36.5] Hard by is the tomb of Cephisodorus, who was champion
of the people and opposed to the utmost Philip, the son of Demetrius, king of Macedon.
Cephisodorus induced to become allies of Athens two kings, Attalus the Mysian and
Ptolemy the Egyptian, and, of the self-governing peoples, the Aetolians with the
Rhodians and the Cretans among the islanders.[1.36.6] As the reinforcements from
Egypt, Mysia, and Crete were for the most part too late, and the Rhodians, whose
strength lay only in their fleet, were of little help against the Macedonian men-at-arms,
Cephisodorus sailed with other Athenians to Italy and begged aid of the Romans.1
They sent a force and a general, who so reduced Philip and the Macedonians that
afterwards Perseus, the son of Philip, lost his throne and was himself taken prisoner
to Italy. This Philip was the son of Demetrius. Demetrius was the first of this
house to hold the throne of Macedon, having put to death Alexander, son of Cassander,
as I have related in a former part of my account.
1,36,1,n1. 480 B.C.
1,36,3,n1. Just before the Peloponnesian War.
1,36,4,n1. 350 B.C.
1,36,4,n2. Tyrant of Eretria in Euboea.
1,36,6,n1. 198 B.C.
[1.37.1] After the tomb of Cephisodorus is the grave of Heliodorus Halis.1 A
portrait of this man is also to be seen in the great temple of Athena. Here too
is the grave of Themistocles, son of Poliarchus, and grandson of the Themistocles
who fought the sea fight against Xerxes and the Persians. Of the later descendants
I shall mention none except Acestium. She, her father Xenocles, his father Sophocles,
and his father Leon, all of them up to her great-grandfather Leon won the honor
of being torch-bearer, and in her own lifetime she saw as torch-bearers, first her
brother Sophocles, after him her husband Themistocles, and after his death her son
Theophrastus. Such was the fortune, they say, that happened to her.[1.37.2] A little
way past the grave of Themistocles is a precinct sacred to Lacius, a hero, a parish
called after him Laciadae, and the tomb of Nicocles of Tarentum, who won a unique
reputation as a harpist. There is also an altar of Zephyrus and a sanctuary of Demeter
and her daughter. With them Athena and Poseidon are worshipped. There is a legend
that in this place Phytalus welcomed Demeter in his home, for which act the goddess
gave him the fig tree. This story is borne out by the inscription on the grave of
Hero and king, Phytalus here welcome gave to Demeter,
August goddess, when first she created fruit of the harvest;
Sacred fig is the name which mortal men have assigned it.
Whence Phytalus and his race have gotten honours immortal.
[1.37.3] Before you cross the Cephisus you come to the tomb of Theodorus, the
best tragic actor of his day.1 By the river is a statue of Mnesimache, and a votive
statue of her son cutting his hair as a gift for Cephisus. That this habit has existed
from ancient times among all the Greeks may be inferred from the poetry of Homer,2
who makes Peleus vow that on the safe return of Achilles from Troy he will cut off
the young man's hair as a gift for the Spercheus.
[1.37.4] Across the Cephisus is an ancient altar of Zeus Meilichius (Gracious).
At this altar Theseus obtained purification at the hands of the descendants of Phytalus
after killing brigands, including Sinis who was related to him through Pittheus.
Here is the grave of Theodectes1 of Phaselis, and also that of Mnesitheus. They
say that he was a skilful physician and dedicated statues, among which is a representation
of Iacchus. On the road stands a small temple called that of Cyamites.2 I cannot
state for certain whether he was the first to sow beans, or whether they gave this
name to a hero because they may not attribute to Demeter the discovery of beans.
Whoever has been initiated at Eleusis or has read what are called the Orphica3 knows
what I mean. [1.37.5] Of the tombs, the largest and most beautiful are that of a
Rhodian who settled at Athens, and the one made by the Macedonian Harpalus, who
ran away from Alexander and crossed with a fleet from Asia to Europe. On his arrival
at Athens he was arrested by the citizens, but ran away after bribing among others
the friends of Alexander. But before this he married Pythonice, whose family I do
not know, but she was a courtesan at Athens and at Corinth. His love for her was
so great that when she died he made her a tomb which is the most noteworthy of all
the old Greek tombs.
[1.37.6] There is a sanctuary in which are set statues of Demeter, her daughter,
Athena, and Apollo. At the first it was built in honor of Apollo only. For legend
says that Cephalus, the son of Deion, having helped Amphitryon to destroy the Teleboans,
was the first to dwell in that island which now is called after him Cephallenia,
and that he resided till that time at Thebes, exiled from Athens because he had
killed his wife Procris. In the tenth generation afterwards Chalcinus and Daetus,
descendants of Cephalus, sailed to Delphi and asked the god for permission to return
to Athens.[1.37.7] He ordered them first to sacrifice to Apollo in that spot in
Attica where they should see a man-of-war running on the land. When they reached
the mountain called the Many-colored Mountain a snake was seen hurrying into its
hole. In this place they sacrificed to Apollo; afterwards they came to Athens and
the Athenians made them citizens. After this is a temple of Aphrodite, before which
is a note worthy wall of unwrought stone.
1,37,1,n1. Nothing more is known of this man.
1,37,3,n1. fl. c. 370 B.C.
1,37,3,n2. Hom. Il. 23.141 f.
1,37,4,n1. A pupil of Isocrates
1,37,4,n2. Cyamos means "bean."
1,37,4,n3. A poem describing certain aspects of the Orphic religion.
[1.38.1] The streams called Rheiti are rivers only in so far as they are currents,
for their water is sea water. It is a reasonable belief that they flow beneath the
ground from the Euripus of the Chalcidians, and fall into a sea of a lower level.
They are said to be sacred to the Maid and to Demeter, and only the priests of these
goddesses are permitted to catch the fish in them. Anciently, I learn, these streams
were the boundaries between the land of the Eleusinians and that of the other Athenians,
[1.38.2] and the first to dwell on the other side of the Rheiti was Crocon, where
at the present day is what is called the palace of Crocon. This Crocon the Athenians
say married Saesara, daughter of Celeus. Not all of them say this, but only those
who belong to the parish of Scambonidae. I could not find the grave of Crocon, but
Eleusinians and Athenians agreed in identifying the tomb of Eumolpus. This Eumolpus
they say came from Thrace, being the son of Poseidon and Chione. Chione they say
was the daughter of the wind Boreas and of Oreithyia. Homer says nothing about the
family of Eumolpus, but in his poems styles him "manly."[1.38.3] When the Eleusinians
fought with the Athenians, Erechtheus, king of the Athenians, was killed, as was
also Immaradus, son of Eumolpus. These were the terms on which they concluded the
war: the Eleusinians were to have in dependent control of the mysteries, but in
all things else were to be subject to the Athenians. The ministers of the Two Goddesses
were Eumolpus and the daughters of Celeus, whom Pamphos and Homer agree in naming
Diogenia, Pammerope, and the third Saesara. Eumolpus was survived by Ceryx, the
younger of his sons whom the Ceryces themselves say was a son of Aglaurus, daughter
of Cecrops, and of Hermes, not of Eumolpus.
[1.38.4] There is also a shrine of the hero Hippothoon, after whom the tribe
is named, and hard by one of Zarex. The latter they say learned music from Apollo,
but my opinion is that he was a Lacedaemonian who came as a stranger to the land,
and that after him is named Zarax, a town in the Laconian territory near the sea.
If there is a native Athenian hero called Zarex, I have nothing to say concerning
him.[1.38.5] At Eleusis flows a Cephisus which is more violent than the Cephisus
I mentioned above, and by the side of it is the place they call Erineus, saying
that Pluto descended there to the lower world after carrying off the Maid. Near
this Cephisus Theseus killed a brigand named Polypemon and surnamed Procrustes.[1.38.6]
The Eleusinians have a temple of Triptolemus, of Artemis of the Portal, and of Poseidon
Father, and a well called Callichorum (Lovely dance), where first the women of the
Eleusinians danced and sang in praise of the goddess. They say that the plain called
Rharium was the first to be sown and the first to grow crops, and for this reason
it is the custom to use sacrificial barley and to make cakes for the sacrifices
from its produce. Here there is shown a threshing-floor called that of Triptolemus
and an altar.[1.38.7] My dream forbade the description of the things within the
wall of the sanctuary, and the uninitiated are of course not permitted to learn
that which they are prevented from seeing. The hero Eleusis, after whom the city
is named, some assert to be a son of Hermes and of Daeira, daughter of Ocean; there
are poets, however, who have made Ogygus father of Eleusis. Ancient legends, deprived
of the help of poetry, have given rise to many fictions, especially concerning the
pedigrees of heroes.
[1.38.8] When you have turned from Eleusis to Boeotia you come to the Plataean
land, which borders on Attica. Formerly Eleutherae formed the boundary on the side
towards Attica, but when it came over to the Athenians henceforth the boundary of
Boeotia was Cithaeron. The reason why the people of Eleutherae came over was not
because they were reduced by war, but because they desired to share Athenian citizenship
and hated the Thebans. In this plain is a temple of Dionysus, from which the old
wooden image was carried off to Athens. The image at Eleutherae at the present day
is a copy of the old one.[1.38.9] A little farther on is a small cave, and beside
it is a spring of cold water. The legend about the cave is that Antiope after her
labour placed her babies into it; as to the spring, it is said that the shepherd
who found the babies washed them there for the first time, taking off their swaddling
clothes. Of Eleutherae there were still left the ruins of the wall and of the houses.
From these it is clear that the city was built a little above the plain close to
[1.39.1] There is another road from Eleusis, which leads to Megara. As you go
along this road you come to a well called Anthium (Flowery Well). Pamphos in his
poems describes how Demeter in the likeness of an old woman sat at this well after
the rape of her daughter, how the daughters of Celeus thence took her as an Argive
woman to their mother, and how Metaneira thereupon entrusted to her the rearing
of her son.[1.39.2] A little farther on from the well is a sanctuary of Metaneira,
and after it are graves of those who went against Thebes. For Creon, who at that
time ruled in Thebes as guardian of Laodamas the son of Eteocles, refused to allow
the relatives to take up and bury their dead. But Adrastus having supplicated Theseus,
the Athenians fought with the Boeotians, and Theseus being victorious in the fight
carried the dead to the Eleusinian territory and buried them here. The Thebans,
however, say that they voluntarily gave up the dead for burial and deny that they
engaged in battle.[1.39.3] After the graves of the Argives is the tomb of Alope,
who, legend says, being mother of Hippothoon by Poseidon was on this spot put to
death by her father Cercyon. He is said to have treated strangers wickedly, especially
in wrestling with them against their will. So even to my day this place is called
the Wrestling Ground of Cercyon, being a little way from the grave of Alope. Cercyon
is said to have killed all those who tried a bout with him except Theseus, who out
matched him mainly by his skill. For Theseus was the first to discover the art of
wrestling, and through him afterwards was established the teaching of the art. Before
him men used in wrestling only size and strength of body.Such in my opinion are
the most famous legends and sights among the Athenians, and from the beginning my
narrative has picked out of much material the things that deserve to be recorded.
[1.39.4] Next to Eleusis is the district called Megaris. This too belonged to Athens
in ancient times, Pylas the king having left it to Pandion. My evidence is this;
in the land is the grave of Pandion, and Nisus, while giving up the rule over the
Athenians to Aegeus, the eldest of all the family, was himself made king of Megara
and of the territory as far as Corinth. Even at the present day the port of the
Megarians is called Nisaea after him. Subsequently in the reign of Codrus the Peloponnesians
made an expedition against Athens. Having accomplished nothing brilliant, on their
way home they took Megara from the Athenians, and gave it as a dwelling-place to
such of the Corinthians and of their other allies as wished to go there.[1.39.5]
In this way the Megarians changed their customs and dialect and became Dorians,
and they say that the city received its name when Car the son of Phoroneus was king
in this land. It was then they say that sanctuaries of Demeter were first made by
them, and then that men used the name Megara (Chambers). This is their history according
to the Megarians themselves. But the Boeotians declare that Megareus, son of Poseidon,
who dwelt in Onchestus, came with an army of Boeotians to help Nisus wage the war
against Minos; that falling in the battle he was buried on the spot, and the city
was named Megara from him, having previously been called Nisa.[1.39.6] In the twelfth
generation after Car the son of Phoroneus the Megarians say that Lelex arrived from
Egypt and became king, and that in his reign the tribe Leleges received its name.
Lelex they say begat Cleson, Cleson Pylas and Pylas Sciron, who married the daughter
of Pandion and afterwards disputed with Nisus, the son of Pandion, about the throne,
the dispute being settled by Aeacus, who gave the kingship to Nisus and his descendants,
and to Sciron the leadership in war. They say further that Nisus was succeeded by
Megareus, the son of Poseidon, who married Iphinoe, the daughter of Nisus, but they
ignore altogether the Cretan war and the capture of the city in the reign of Nisus.
[1.40.1] There is in the city a fountain, which was built for the citizens by
Theagenes,1 whom I have mentioned previously as having given his daughter in marriage
to Cylon the Athenian. This Theagenes upon becoming tyrant built the fountain, which
is noteworthy for its size, beauty and the number of its pillars. Water flows into
it called the water of the Sithnid nymphs. The Megarians say that the Sithnid nymphs
are native, and that one of them mated with Zeus; that Megarus, a son of Zeus and
of this nymph, escaped the flood in the time of Deucalion, and made his escape to
the heights of Gerania. The mountain had not yet received this name, but was then
named Gerania (Crane Hill) because cranes were flying and Megarus swam towards the
cry of the birds.[1.40.2] Not far from this fountain is an ancient sanctuary, and
in our day likenesses stand in it of Roman emperors, and a bronze image is there
of Artemis surnamed Saviour. There is a story that a detachment of the army of Mardonius,
having over run Megaris1, wished to return to Mardonius at Thebes, but that by the
will of Artemis night came on them as they marched, and missing their way they turned
into the hilly region. Trying to find out whether there was a hostile force near
they shot some missiles. The rock near groaned when struck, and they shot again
with greater eagerness,[1.40.3] until at last they used up all their arrows thinking
that they were shooting at the enemy. When the day broke, the Megarians attacked,
and being men in armour fighting against men without armour who no longer had even
a supply of missiles, they killed the greater number of their opponents. For this
reason they had an image made of Artemis Saviour. Here are also images of the gods
named the Twelve, said to be the work of Praxiteles. But the image of Artemis herself
was made by Strongylion.
[1.40.4] After this when you have entered the precinct of Zeus called the Olympieum
you see a note worthy temple. But the image of Zeus was not finished, for the work
was interrupted by the war of the Peloponnesians against the Athenians, in which
the Athenians every year ravaged the land of the Megarians with a fleet and an army,
damaging public revenues and bringing private families to dire distress. The face
of the image of Zeus is of ivory and gold, the other parts are of clay and gypsum.
The artist is said to have been Theocosmus, a native, helped by Pheidias. Above
the head of Zeus are the Seasons and Fates, and all may see that he is the only
god obeyed by Destiny, and that he apportions the seasons as is due. Behind the
temple lie half-worked pieces of wood, which Theocosmus intended to overlay with
ivory and gold in order a complete the image of Zeus. [1.40.5] In the temple itself
is dedicated a bronze ram of a galley. This ship they say that they captured off
Salamis in a naval action with the Athenians. The Athenians too admit that for a
time they evacuated the island before the Megarians, saying that after wards Solon1
wrote elegiac poems and encouraged them, and that thereupon the Athenians challenged
their enemies, won the war and recovered Salamis. But the Megarians say that exiles
from themselves, whom they call Dorycleans, reached the colonists in Salamis and
betrayed the island to the Athenians.
[1.40.6] After the precinct of Zeus, when you have ascended the citadel, which
even at the present day is called Caria from Car, son of Phoroneus, you see a temple
of Dionysus Nyctelius (Nocturnal), a sanctuary built to Aphrodite Epistrophia (She
who turns men to love), an oracle called that of Night and a temple of Zeus Conius
(Dusty) without a roof. The image of Asclepius and also that of Health were made
by Bryaxis. Here too is what is called the Chamber of Demeter, built, they say,
by Car when he was king.
1,40,1,n1. See Paus. 1.28.1.
1,40,2,n1. 479 B.C.
1,40,5,n1. The great legislator, who flourished early in the sixth century B.C.
[1.41.1] On coming down from the citadel, where the ground turns northwards,
is the tomb of Alcmena, near the Olympieum. They say that as she was walking from
Argos to Thebes she died on the way at Megara, and that the Heracleidae fell to
disputing, some wishing to carry the corpse of Alcmena back to Argos, others wishing
to take it to Thebes, as in Thebes were buried Amphitryon and the children of Heracles
by Megara. But the god in Delphi gave them an oracle that it was better for them
to bury Alcmena in Megara. [1.41.2] From this place the local guide took us to a
place which he said was named Rhus (Stream), for that water once flowed here from
the mountains above the city. But Theagenes, who was tyrant at that time, turned
the water into another direction and made here an altar to Achelous. Hard by is
the tomb of Hyllus, son of Heracles, who fought a duel with an Arcadian, Echemus
the son of Aeropus. Who the Echemus was who killed Hyllus I will tell in another
part of my narrative, but Hyllus also is buried at Megara. These events might correctly
be called an expedition of the Heracleidae into the Peloponnesus in the reign of
Orestes.[1.41.3] Not far from the tomb of Hyllus is a temple of Isis, and beside
it one of Apollo and of Artemis. They say that Alcathous made it after killing the
lion called Cithaeronian. By this lion they say many were slain, including Euippus,
the son of Megareus their king, whose elder son Timalcus had before this been killed
by Theseus while on a campaign with the Dioscuri against Aphidna. Megareus they
say promised that he who killed the Cithaeronian lion should marry his daughter
and succeed him in the kingdom. Alcathous therefore, son of Pelops, attacked the
beast and overcame it, and when he came to the throne he built this sanctuary, surnaming
Artemis Agrotera (Huntress) and Apollo Agraeus (Hunter).[1.41.4] Such is the account
of the Megarians; but although I wish my account to agree with theirs, yet I cannot
accept everything they say. I am ready to believe that a lion was killed by Alcathous
on Cithaeron, but what historian has re corded that Timalcus the son of Megareus
came with the Dioscuri to Aphidna? And supposing he had gone there, how could one
hold that he had been killed by Theseus, when Alcman wrote a poem on the Dioscuri1,
in which he says that they captured Athens and carried into captivity the mother
of Theseus, but Theseus himself was absent? [1.41.5] Pindar in his poems agrees
with this account, saying that Theseus, wishing to be related to the Dioscuri, carried
off Helen and kept her until he departed to carry out with Peirithous the marriage
that they tell of. Whoever has studied genealogy finds the Megarians guilty of great
silliness, since Theseus was a descendant of Pelops. The fact is that the Megarians
know the true story but conceal it, not wishing it to be thought that their city
was captured in the reign of Nisus, but that both Megareus, the son-in-law of Nisus,
and Alcathous, the son-in-law of Megareus, succeeded their respective fathers-in-law
as king.[1.41.6] It is evident that Alcathous arrived from Elis just at the time
when Nisus had died and the Megarians had lost everything. Witness to the truth
of my statements the fact that he built the wall afresh from the beginning, the
old one round the city having been destroyed by the Cretans.Let so much suffice
for Alcathous and for the lion, whether it was on Cithaeron or elsewhere that the
killing took place that caused him to make a temple to Artemis Agrotera and Apollo
Agraeus. On going down from this sanctuary you see the shrine of the hero Pandion.
My narrative has already told how Pandion was buried on what is called the Rock
of Athena Aethyia (Gannet). He receives honors from the Megarians in the city as
[1.41.7] Near the shrine of the hero Pandion is the tomb of Hippolyte. I will
record the account the Megarians give of her. When the Amazons, having marched against
the Athenians because of Antiope, were over come by Theseus, most of them met their
death in the fight, but Hippolyte, the sister of Antiope and on this occasion the
leader of the women, escaped with a few others to Megara. Having suffered such a
military disaster, being in despair at her present situation and even more hopeless
of reaching her home in Themiscyra, she died of a broken heart, and the Megarians
gave her burial. The shape of her tomb is like an Amazonian shield.[1.41.8] Not
far from this is the grave of Tereus, who married Procne the daughter of Pandion.
The Megarians say that Tereus was king of the region around what is called Pagae
(Springs) of Megaris, but my opinion, which is confirmed by extant evidence, is
that he ruled over Daulis beyond Chaeronea, for in ancient times the greater part
of what is now called Greece was inhabited by foreigners. When Tereus did what he
did to Philomela and Itys suffered at the hands of the women, Tereus found himself
unable to seize them.[1.41.9] He committed suicide in Megara, and the Megarians
forthwith raised him a barrow, and every year sacrifice to him, using in the sacrifice
gravel instead of barley meal; they say that the bird called the hoopoe appeared
here for the first time. The women came to Athens, and while lamenting their sufferings
and their revenge, perished through their tears; their reported metamorphosis into
a nightingale and a swallow is due, I think, to the fact that the note of these
birds is plaintive and like a lamentation.
1,41,4,n1. 640-600 B.C.
[1.42.1] The Megarians have another citadel, which is named after Alcathous.
As you ascend this citadel you see on the right the tomb of Megareus, who at the
time of the Cretan invasion came as an ally from Onchestus. There is also shown
a hearth of the gods called Prodomeis (Builders before). They say that Alcathous
was the first to sacrifice to them, at the time when he was about to begin the building
of the wall.[1.42.2] Near this hearth is a stone, on which they say Apollo laid
his lyre when he was helping Alcathous in the building. I am confirmed in my view
that the Megarians used to be tributary to the Athenians by the fact that Alcathous
appears to have sent his daughter Periboea with Theseus to Crete in payment of the
tribute. On the occasion of his building the wall, the Megarians say, Apollo helped
him and placed his lyre on the stone; and if you happen to hit it with a pebble
it sounds just as a lyre does when struck. [1.42.3] This made me marvel, but the
colossus in Egypt made me marvel far more than anything else. In Egyptian Thebes,
on crossing the Nile to the so called Pipes, I saw a statue, still sitting, which
gave out a sound. The many call it Memnon, who they say from Aethiopia overran Egypt
and as far as Susa. The Thebans, however, say that it is a statue, not of Memnon,
but of a native named Phamenoph, and I have heard some say that it is Sesostris.
This statue was broken in two by Cambyses, and at the present day from head to middle
it is thrown down; but the rest is seated, and every day at the rising of the sun
it makes a noise, and the sound one could best liken to that of a harp or lyre when
a string has been broken.
[1.42.4] The Megarians have a council chamber which once, they say, was the grave
of Timalcus, who just now I said was not killed by Theseus. On the top of the citadel
is built a temple of Athena, with an image gilt except the hands and feet; these
and the face are of ivory. There is another sanctuary built here, of Athena Victory,
and yet a third of Athena Aeantis (Ajacian). About the last the Megarian guides
have omitted to record anything, but I will write what I take to be the facts. Telamon
the son of Aeacus married Periboea the daughter of Alcathous; so my opinion is that
Ajax, who succeeded to the throne of Alcathous, made the statue of Athena.
[1.42.5] The ancient temple of Apollo was of brick, but the emperor Hadrian afterwards
built it of white marble. The Apollo called Pythian and the one called Decatephorus
(Bringer of Tithes) are very like the Egyptian wooden images, but the one surnamed
Archegetes (Founder) resembles Aeginetan works. They are all alike made of ebony.
I have heard a man of Cyprus, who was skilled at sorting herbs for medicinal purposes,
say that the ebony does not grow leaves or bear fruit, or even appear in the sunlight
at all, but consists of underground roots which are dug up by the Aethiopians, who
have men skilled at finding ebony.[1.42.6] There is also a sanctuary of Demeter
Thesmophorus (Lawgiver). On going down from it you see the tomb of Callipolis, son
of Alcathous. Alcathous had also an elder son, Ischepolis, whom his father sent
to help Meleager to destroy the wild beast in Aetolia. There he died, and Callipolis
was the first to hear of his death. Running up to the citadel, at the moment when
his father was preparing a fire to sacrifice to Apollo, he flung the logs from the
altar. Alcathous, who had not yet heard of the fate of Ischepolis, judged that Callipolis
was guilty of impiety, and forthwith, angry as he was, killed him by striking his
head with one of the logs that had been flung from the altar.
[1.42.7] On the road to the Town-hall is the shrine of the heroine Ino, about
which is a fencing of stones, and beside it grow olives. The Megarians are the only
Greeks who say that the corpse of Ino was cast up on their coast, that Cleso and
Tauropolis, the daughters of Cleson, son of Lelex, found and buried it, and they
say that among them first was she named Leucothea, and that every year they offer
[1.43.1] They say that there is also a shrine of the heroine Iphigenia; for she
too according to them died in Megara. Now I have heard another account of Iphigenia
that is given by Arcadians and I know that Hesiod, in his poem A Catalogue of Women,
says that Iphigenia did not die, but by the will of Artemis is Hecate. With this
agrees the account of Herodotus, that the Tauri near Scythia sacrifice castaways
to a maiden who they say is Iphigenia, the daughter of Agamemnon. Adrastus also
is honored among the Megarians, who say that he too died among them when he was
leading back his army after taking Thebes, and that his death was caused by old
age and the fate of Aegialeus. A sanctuary of Artemis was made by Agamemnon when
he came to persuade Calchas, who dwelt in Megara, to accompany him to Troy.[1.43.2]
In the Town-hall are buried, they say, Euippus the son of Megareus and Ischepolis
the son of Alcathous. Near the Town-hall is a rock. They name it Anaclethris (Recall),
because Demeter (if the story be credible) here too called her daughter back when
she was wandering in search of her. Even in our day the Megarian women hold a performance
that is a mimic representation of the legend.
[1.43.3] In the city are graves of Megarians. They made one for those who died
in the Persian invasion, and what is called the Aesymnium (Shrine of Aesymnus) was
also a tomb of heroes. When Agamemnon's son Hyperion, the last king of Megara, was
killed by Sandion for his greed and violence, they resolved no longer to be ruled
by one king, but to have elected magistrates and to obey one another in turn. Then
Aesymnus, who had a reputation second to none among the Megarians, came to the god
in Delphi and asked in what way they could be prosperous. The oracle in its reply
said that they would fare well if they took counsel with the majority. This utterance
they took to refer to the dead, and built a council chamber in this place in order
that the grave of their heroes might be within it.
[1.43.4] Between this and the hero-shrine of Alcathous, which in my day the Megarians
used as a record office, was the tomb, they said, of Pyrgo, the wife of Alcathous
before he married Euaechme, the daughter of Megareus, and the tomb of Iphinoe, the
daughter of Alcathous; she died, they say, a maid. It is customary for the girls
to bring libations to the tomb of Iphiaoe and to offer a lock of their hair before
their wedding, just as the daughters of the Delians once cut their hair for Hecaerge
and Opis.[1.43.5] Beside the entrance to the sanctuary of Dionysus is the grave
of Astycratea and Manto. They were daughters of Polyidus, son of Coeranus, son of
Abas, son of Melampus, who came to Megara to purify Alcathous when he had killed
his son Callipolis. Polyidus also built the sanctuary of Dionysus, and dedicated
a wooden image that in our day is covered up except the face, which alone is exposed.
By the side of it is a Satyr of Parian marble made by Praxiteles. This Dionysus
they call Patrous (Paternal); but the image of another, that they surname Dasyllius,
they say was dedicated by Euchenor, son of Coeranus, son of Polyidus.[1.43.6] After
the sanctuary of Dionysus is a temple of Aphrodite, with an ivory image of Aphrodite
surnamed Praxis (Action). This is the oldest object in the temple. There is also
Persuasion and another goddess, whom they name Consoler, works of Praxiteles. By
Scopas are Love and Desire and Yearning, if indeed their functions are as different
as their names. Near the temple of Aphrodite is a sanctuary of Fortune, the image
being one of the works of Praxiteles. In the temple hard by are Muses and a bronze
Zeus by Lysippus.
[1.43.7] The Megarians have also the grave of Coroebus. The poetical story of
him, although it equally concerns Argos, I will relate here. They say that in the
reign of Crotopus at Argos, Psamathe, the daughter of Crotopus, bore a son to Apollo,
and being in dire terror of her father, exposed the child. He was found and destroyed
by sheepdogs of Crotopus, and Apollo sent Vengeance to the city to punish the Argives.
They say that she used to snatch the children from their mothers, until Coroebus
to please the Argives slew Vengeance. Whereat as a second punishment plague fell
upon them and stayed not. So Coroebus of his own accord went to Delphi to submit
to the punishment of the god for having slain Vengeance.[1.43.8] The Pythia would
not allow Coroebus to return to Argos, but ordered him to take up a tripod and carry
it out of the sanctuary, and where the tripod should fall from his hands, there
he was to build a temple of Apollo and to dwell himself. At Mount Gerania the tripod
slipped and fell unawares. Here he dwelt in the village called the Little Tripods.
The grave of Coroebus is in the market-place of the Megarians. The story of Psamathe
and of Coroebus himself is carved on it in elegiac verses and further, upon the
top of the grave is represented Coroebus slaying Vengeance. These are the oldest
stone images I am aware of having seen among the Greeks.
[1.44.1] Near Coroebus is buried Orsippus who won the footrace at Olympia by
running naked when all his competitors wore girdles according to ancient custom.1
They say also that Orsippus when general afterwards annexed some of the neighboring
territory. My own opinion is that at Olympia he intentionally let the girdle slip
off him, realizing that a naked man can run more easily than one girt.[1.44.2] As
you go down from the market-place you see on the right of the street called Straight
a sanctuary of Apollo Prostaterius (Protecting). You must turn a little aside from
the road to discover it. In it is a noteworthy Apollo, Artemis also, and Leto, and
other statues, made by Praxiteles. In the old gymnasium near the gate called the
Gate of the Nymphs is a stone of the shape of a small pyramid. This they name Apollo
Carinus, and here there is a sanctuary of the Eileithyiae.Such are the sights that
the city had to show.[1.44.3] When you have gone down to the port, which to the
present day is called Nisaea, you see a sanctuary of Demeter Malophorus (Sheep-bearer
or Apple-bearer). One of the accounts given of the surname is that those who first
reared sheep in the land named Demeter Malophorus. The roof of the temple one might
conclude has fallen in through age. There is a citadel here, which also is called
Nisaea. Below the citadel near the sea is the tomb of Lelex, who they say arrived
from Egypt and became king, being the son of Poseidon and of Libya, daughter of
Epphus. Parallel to Nisaea lies the small island of Minoa, where in the war against
Nisus anchored the fleet of the Cretans.[1.44.4] The hilly part of Megaris borders
upon Boeotia, and in it the Megarians have built the city Pagae and another one
called Aegosthena. As you go to Pagae, on turning a little aside from the highway,
you are shown a rock with arrows stuck all over it, into which the Persians once
shot in the night. In Pagae a noteworthy relic is a bronze image of Artemis surnamed
Saviour, in size equal to that at Megara and exactly like it in shape. There is
also a hero-shrine of Aegialeus, son of Adrastus. When the Argives made their second
attack on Thebes he died at Glisas early in the first battle, and his relatives
carried him to Pagae in Megaris and buried him, the shrine being still called the
Aegialeum.[1.44.5] In Aegosthena is a sanctuary of Melampus, son of Amythaon, and
a small figure of a man carved upon a slab. To Melampus they sacrifice and hold
a festival every year. They say that he divines neither by dreams nor in any other
way. Here is something else that I heard in Erenea, a village of the Megarians.
Autonoe, daughter of Cadmus, left Thebes to live here owing to her great grief at
the death of Actaeon, the manner of which is told in legend, and at the general
misfortune of her father's house. The tomb of Autonoe is in this village.
[1.44.6] On the road from Megara to Corinth are graves, including that of the
Samian flute-player Telephanes,1 said to have been made by Cleopatra, daughter of
Philip, son of Amyntas. There is also the tomb of Car, son of Phoroneus, which was
originally a mound of earth, but afterwards, at the command of the oracle, it was
adorned with mussel stone. The Megarians are the only Greeks to possess this stone,
and in the city also they have made many things out of it. It is very white, and
softer than other stone; in it throughout are sea mussels. Such is the nature of
the stone. The road called Scironian to this day and named after Sciron, was made
by him when he was war minister of the Megarians, and originally they say was constructed
for the use of active men. But the emperor Hadrian broadened it, and made it suitable
even for chariots to pass each other in opposite directions.
[1.44.7] There are legends about the rocks, which rise especially at the narrow
part of the road. As to the Molurian, it is said that from it Ino flung her self
into the sea with Melicertes, the younger of her children. Learchus, the elder of
them, had been killed by his father. One account is that Athamas did this in a fit
of madness; another is that he vented on Ino and her children unbridled rage when
he learned that the famine which befell the Orchomenians and the supposed death
of Phrixus were not accidents from heaven, but that Ino, the step-mother, had intrigued
for all these things.[1.44.8] Then it was that she fled to the sea and cast herself
and her son from the Molurian Rock. The son, they say, was landed on the Corinthian
Isthmus by a dolphin, and honors were offered to Melicertes, then renamed Palaemon,
including the celebration of the Isthmian games. The Molurian dock they thought
sacred to Leucothea and Palaemon; but those after it they consider accursed, in
that Sciron, who dwelt by them, used to cast into the sea all the strangers he met.
A tortoise used to swim under the rocks to seize those that fell in. Sea tortoises
are like land tortoises except in size and for their feet, which are like those
of seals. Retribution for these deeds overtook Sciron, for he was cast into the
same sea by Theseus.[1.44.9] On the top of the mountain is a temple of Zeus surnamed
Aphesius (Releaser). It is said that on the occasion of the drought that once afflicted
the Greeks Aeacus in obedience to an oracular utterance sacrificed in Aegina to
Zeus God of all the Greeks, and Zeus rained and ended the drought, gaining thus
the name Aphesius. Here there are also images of Aphrodite, Apollo, and Pan. [1.44.10]
Farther on is the tomb of Eurystheus. The story is that he fled from Attica after
the battle with the Heracleidae and was killed here by Iolaus. When you have gone
down from this road you see a sanctuary of Apollo Latous, after which is the boundary
between Megara and Corinth, where legend says that Hyllus, son of Heracles, fought
a duel with the Arcadian Echemus.
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