11.10. There is also dedicated a colossal statue of the Spartan People. The Lacedaemonians have also a sanctuary of the Fates, by which is the grave of Orestes, son of Agamemnon. For when the bones of Orestes were brought from Tegea in accordance with an oracle they were buried here. Beside the grave of Orestes is a statue of Polydorus, son of Alcamenes, a king who rose to such honor that the magistrates seal with his likeness everything that requires sealing.
11.10. ἀνάκειται δὲ καὶ Δήμου τοῦ Σπαρτιατῶν ἀνδριὰς μεγέθει μέγας. καὶ Μοιρῶν Λακεδαιμονίοις ἐστὶν ἱερόν, Ὀρέστου δὲ τοῦ Ἀγαμέμνονος πρὸς αὐτῷ τάφος· κομισθέντα γὰρ ἐκ Τεγέας τοῦ Ὀρέστου τὰ ὀστᾶ κατὰ μαντείαν θάπτουσιν ἐνταῦθα. παρὰ δὲ τοῦ Ὀρέστου τὸν τάφον ἐστὶν εἰκὼν Πολυδώρου τοῦ Ἀλκαμένους, ὃν βασιλέων ἐς τοσοῦτο τιμῆς προήχασιν ὥστε οἱ τὰς ἀρχὰς ἔχοντες, ὁπόσα δεῖ σημαίνεσθαι, τοῦ Πολυδώρου σημαίνονται τῇ εἰκόνι.
11.11. There is also Hermes of the Market-place carrying Dionysus as a child, besides the old Courts of the Ephors, as they are called, in which are the tombs of Epimenides the Cretan and of Aphareus the son of Perieres. As to Epimenides, I think the Lacedaemonian story is more probable than the Argive. Here, where the Fates are, the Lacedaemonians also have a sanctuary of Hestia. There is also Zeus Hospitable and Athena Hospitable.
11.11. ἔστι δὲ καὶ Ἑρμῆς Ἀγοραῖος Διόνυσον φέρων παῖδα, καὶ τὰ ἀρχαῖα καλούμενα Ἐφορεῖα, ἐν δὲ αὐτοῖς Ἐπιμενίδου τοῦ Κρητὸς μνῆμα καὶ Ἀφαρέως τοῦ Περιήρους· καὶ τά γε ἐς Ἐπιμενίδην Λακεδαιμονίους δοξάζω μᾶλλον Ἀργείων λέγειν εἰκότα. ἐνταῦθα, ἔνθα αἱ Μοῖραι, καὶ Ἑστία τοῖς Λακεδαιμονίοις ἐστὶ καὶ Ζεὺς Ξένιος καὶ Ἀθηνᾶ Ξενία.
12.1. As you go from the market-place by the road they name the Aphetaid Road, you come to the so-called Booneta. But my narrative must first explain why the road has this name.
12.1. ἰόντι δὲ ἐκ τῆς ἀγορᾶς κατὰ τὴν ὁδὸν ἣν Ἀφεταΐδα ὀνομάζουσι, τὰ καλούμενα Βοώνητά ἐστι· καί με ὁ λόγος ἀπαιτεῖ πρότερα εἰπεῖν τὰ ἐς τὴν ἐπίκλησιν τῆς ὁδοῦ. τοῖς μνηστῆρσιν Ἰκάριον τῆς Πηνελόπης φασὶν ἀγῶνα προθεῖναι δρόμου· καὶ ὅτι μὲν Ὀδυσσεὺς ἐκράτει, δῆλά ἐστιν, ἀφεθῆναι δὲ αὐτοὺς λέγουσιν ἐς τὸν δρόμον διὰ τῆς ὁδοῦ τῆς Ἀφεταΐδος.
12.2. It is said that Icarius proposed a foot-race for the wooers of Penelope; that Odysseus won is plain, but they say that the competitors were let go (aphethenai) for the race along the Aphetaid Road. In my opinion, Icarius was imitating Danaus when he held the running-race. For Danaus contrived the following plan to solve the difficulty about his daughters. Nobody would take a wife from among them because of their pollution so Danaus sent round a notice that he would give away his daughters without bride-gifts, and that each suitor could choose the one whose beauty pleased him most. A few men came, among whom he held a foot-race the first comer was allowed to choose before all the others, after him the second, and so on to the last. The daughters that were left had to wait until other suitors arrived and competed in another foot-race.
12.2. δοκεῖν δʼ ἐμοὶ δρόμου Ἰκάριος τὸ ἀγώνισμα ἐποίησε μιμούμενος Δαναόν. Δαναῷ γὰρ τοῦτο ἐπὶ ταῖς θυγατράσιν εὑρέθη, καὶ ὡς γυναῖκα οὐδεὶς ἤθελεν ἐξ αὐτῶν διὰ τὸ μίασμα ἀγαγέσθαι, διέπεμπε δὴ ὁ Δαναὸς ἕδνων ἄνευ δώσειν ᾗ ἂν ἕκαστος κατὰ κάλλος ἀρέσκηται· ἀφικομένοις δὲ ἀνδράσιν οὐ πολλοῖς ἀγῶνα δρόμου κατέστησε, καὶ πρώτῳ τε ἐλθόντι ἐγένετο ἑλέσθαι πρώτῳ τῶν ἄλλων καὶ μετʼ ἐκεῖνον τῷ δευτέρῳ καὶ ἤδη κατὰ τὰ αὐτὰ ἄχρι τοῦ τελευταίου· τὰς δὲ ὑπολειφθείσας μένειν ἔφοδον ἄλλην μνηστήρων ἔδει καὶ ἀγῶνα ἄλλον δρόμου.
12.3. On this road the Lacedaemonians have, as I have already said, what is called the Booneta, which once was the house of their king Polydorus. When he died, they bought it from his widow, paying the price in oxen. For at that time there was as yet neither silver nor gold coinage, but they still bartered in the old way with oxen, slaves, and uncoined silver and gold.
12.3. Λακεδαιμονίοις δὲ κατὰ τὴν ὁδὸν ταύτην ἐστίν, ὡς ἤδη λέλεκταί μοι, τὰ ὀνομαζόμενα Βοώνητα, Πολυδώρου ποτὲ οἰκία τοῦ βασιλέως· ἀποθανόντος δὲ παρὰ τοῦ Πολυδώρου τῆς γυναικὸς ἐπρίαντο ἀντιδόντες βοῦς. ἀργύρου γὰρ οὐκ ἦν πω τότε οὐδὲ χρυσοῦ νόμισμα, κατὰ τρόπον δὲ ἔτι τὸν ἀρχαῖον ἀντεδίδοσαν βοῦς καὶ ἀνδράποδα καὶ ἀργὸν τὸν ἄργυρον καὶ χρυσόν·
12.4. Those who sail to India say that the natives give other merchandise in exchange for Greek cargoes, knowing nothing about coinage, and that though they have plenty of gold and of bronze. On the opposite side of the office of the Bidiaeans is a sanctuary of Athena. Odysseus is said to have set up the image and to have named it Keleuthea (Lady of the Road), when he had beaten the suitors of Penelope in the foot-race. Of Keleuthea he set up sanctuaries, three in number, at some distance from each other.
12.4. οἱ δὲ ἐς τὴν Ἰνδικὴν ἐσπλέοντες φορτίων φασὶν Ἑλληνικῶν τοὺς Ἰνδοὺς ἀγώγιμα ἄλλα ἀνταλλάσσεσθαι, νόμισμα δὲ οὐκ ἐπίστασθαι, καὶ ταῦτα χρυσοῦ τε ἀφθόνου καὶ χαλκοῦ παρόντος σφίσι. τοῦ δὲ τῶν Βιδιαίων ἀρχείου πέραν ἐστὶν Ἀθηνᾶς ἱερόν· Ὀδυσσεὺς δὲ ἱδρύσασθαι τὸ ἄγαλμα λέγεται καὶ ὀνομάσαι Κελεύθειαν, τοὺς Πηνελόπης μνηστῆρας τῷ δρόμῳ νικήσας. ἱδρύσατο δὲ τῆς Κελευθείας ἱερὰ ἀριθμῷ τρία διεστηκότα ἀπʼ ἀλλήλων.
12.5. Farther along the Aphetaid Road are hero-shrines, of Iops, who is supposed to have been born in the time of Lelex or. Myles, and of Amphiaraus the son of Oicles. The last they think was made by the sons of Tyndareus, for that Amphiaraus was their cousin. There is a hero-shrine of Lelex himself. Not far from these is a precinct of Poseidon of Taenarum, which is the surname given him, and near by an image of Athena, which is said to have been dedicated by the colonists who left for Tarentum in Italy.
12.5. προϊόντων δὲ κατὰ τὴν Ἀφεταΐδα ἡρῷά ἐστιν Ἴοπός τε κατὰ Λέλεγα ἢ Μύλητα γενέσθαι δοκοῦντος καὶ Ἀμφιαράου τοῦ Ὀικλέους· τοῦτο δὲ ⟨τοὺς⟩ Τυνδάρεω παῖδας νομίζουσιν ἅτε ἀνεψιῷ τῷ Ἀμφιαράῳ ποιῆσαι· καὶ αὐτοῦ Λέλεγός ἐστιν ἡρῷον, τούτων δὲ οὐ πόρρω τέμενος Ποσειδῶνος [Ταιναρίου]—Ταινάριον δὲ ἐπονομάζουσιν— οὐ μακρὰν δὲ Ἀθηνᾶς ἄγαλμα, ὃ τοὺς ἐς Ἰταλίαν τε καὶ Τάραντα ἀποικισθέντας ἀναθεῖναι λέγουσι.
12.6. As to the place they call the HeIlenium, it has been stated that those of the Greeks who were preparing to repel Xerxes when he was crossing into Europe deliberated at this place how they should resist. The other story is that those who made the expedition against Troy to please Menelaus deliberated here how they could sail out to Troy and exact satisfaction from Alexander for carrying off Helen.
12.6. τὸ δὲ χωρίον, ὃ καλοῦσιν Ἑλλήνιον, ἐστὶν εἰρημένον ὡς οἱ τῶν Ἑλλήνων Ξέρξην διαβαίνοντα ἐς τὴν Εὐρώπην παρεσκευάζοντο ἀμυνούμενοι, κατὰ τοῦτο τὸ χωρίον βουλευσάμενοι τρόπον ὅντινα ἀνθέξουσιν. ὁ δὲ ἕτερος τῶν λόγων τοὺς Μενελάου χάριτι στρατεύσαντας ἐπὶ Ἴλιον βουλεύσασθαί φησιν ἐνταῦθα ὅπως ἀναπλεῦσαί τε ἐς Τροίαν καὶ δίκας δυνήσονται παρὰ Ἀλεξάνδρου λαβεῖν τῆς Ἑλένης ἁρπαγῆς.
12.7. Near the Hellenium they point out the tomb of Talthybius. The Achaeans of Aegium too say that a tomb which they show on their market-place belongs to Talthybius. It was this Talthybius whose wrath at the murder of the heralds, who were sent to Greece by king Dareius to demand earth and water, left its mark upon the whole state of the Lacedaemonians, but in Athens fell upon individuals, the members of the house of one man, Miltiades the son of Cimon. Miltiades was responsible for the death at the hands of the Athenians of those of the heralds who came to Attica.
12.7. τοῦ δὲ Ἑλληνίου πλησίον Ταλθυβίου μνῆμα ἀποφαίνουσι· δεικνύουσι δὲ καὶ Ἀχαιῶν Αἰγιεῖς ἐπὶ τῆς ἀγορᾶς, Ταλθυβίου καὶ οὗτοι φάμενοι μνῆμα εἶναι. Ταλθυβίου δὲ τούτου μήνιμα ἐπὶ τῷ φόνῳ τῶν κηρύκων, οἳ παρὰ βασιλέως Δαρείου γῆν τε καὶ ὕδωρ αἰτήσοντες ἐς τὴν Ἑλλάδα ἐπέμφθησαν, Λακεδαιμονίοις μὲν ἐπεσήμαινεν ἐς τὸ δημόσιον, ἐν Ἀθήναις δὲ ἰδίᾳ τε καὶ ἐς ἑνὸς οἶκον ἀνδρὸς κατέσκηψε Μιλτιάδου τοῦ Κίμωνος· ἐγεγόνει δὲ καὶ τῶν κηρύκων τοῖς ἐλθοῦσιν ἐς τὴν Ἀττικὴν ὁ Μιλτιάδης ἀποθανεῖν αἴτιος ὑπὸ Ἀθηναίων.
12.8. The Lacedaemonians have an altar of Apollo Acritas, and a sanctuary, surnamed Gasepton, of Earth. Above it is set up Maleatian Apollo. At the end of the Aphetaid Road, quite close to the wall, are a sanctuary of Dictynna and the royal graves of those called the Eurypontidae. Beside the Hellenium is a sanctuary of Arsinoe, daughter of Leucippus and sister of the wives of Polydeuces and Castor. At the place called the Forts is a temple of Artemis, and a little further on has been built a tomb for the diviners from Elis, called the Iamidae.
12.8. Λακεδαιμονίοις δὲ ἔστι μὲν Ἀπόλλωνος Ἀκρίτα βωμός, ἔστι δʼ ἐπονομαζόμενον Γάσηπτον ἱερὸν Γῆς· Ἀπόλλων δὲ ὑπὲρ αὐτὸ ἵδρυται Μαλεάτης. ἐπὶ δὲ τῷ πέρατι ⟨τῆς⟩ Ἀφεταΐδος, ἐγγύτατα ἤδη τοῦ τείχους, Δικτύννης ἐστὶν ἱερὸν καὶ βασίλειοι τάφοι τῶν καλουμένων Εὐρυπωντιδῶν· παρὰ δὲ τὸ Ἑλλήνιον Ἀρσινόης ἱερόν, Λευκίππου τε θυγατρὸς καὶ γυναικῶν τῶν Πολυδεύκους καὶ Κάστορος ἀδελφῆς. πρὸς δὲ τοῖς Φρουρίοις καλουμένοις ναός ἐστιν Ἀρτέμιδος, καὶ προελθοῦσιν ὀλίγον πεποίηται μνῆμα τοῖς ἐξ Ἤλιδος μάντεσι, καλουμένοις δὲ Ἰαμίδαις.
12.9. There is also a sanctuary of Maron and of Alpheius. Of the Lacedaemonians who served at Thermopylae they consider that these men distinguished themselves in the fighting more than any save Leonidas himself. The sanctuary of Zeus Tropaean (He who turns to flight) was made by the Dorians, when they had conquered in war the Amyclaeans, as well as the other Achaeans, who at that time occupied Laconia. The sanctuary of the Great Mother has paid to it the most extraordinary honors. After it come the hero-shrines of Hippolytus, son of Theseus, and of the Arcadian Aulon, son of Tlesimenes. Some say that Tlesimenes was a brother, others a son of Parthenopaeus, son of Melanion.
12.9. καὶ Μάρωνός ἐστιν ἱερὸν καὶ Ἀλφειοῦ· Λακεδαιμονίων δὲ τῶν ἐς Θερμοπύλας στρατευσαμένων λόγου μάλιστα ἀξίως μαχέσασθαι μετά γε αὐτὸν δοκοῦσι Λεωνίδαν. τοῦ δὲ Τροπαίου Διὸς τὸ ἱερὸν ἐποίησαν οἱ Δωριεῖς πολέμῳ τούς τε ἄλλους Ἀχαιούς, οἳ γῆν τὴν Λακωνικὴν τηνικαῦτα εἶχον, καὶ τοὺς Ἀμυκλαιεῖς κρατήσαντες. τὸ δὲ ἱερὸν τῆς Μεγάλης μητρὸς τιμᾶται περισσῶς δή τι. μετὰ δὲ αὐτὸ ἡρῷα Ἱππολύτου τέ ἐστι τοῦ Θησέως καὶ Αὐλῶνος Ἀρκάδος, υἱοῦ δὲ Τλησιμένους· Τλησιμένη⟨ν⟩ δὲ Παρθενοπαίου τοῦ Μελανίωνος ἀδελφόν, οἱ δὲ παῖδα εἶναι λέγουσιν.
12.10. Leading from the market-place is another road, on which they have built what is called Scias (Canopy), where even at the present day they hold their meetings of the Assembly. This Canopy was made, they say, by Theodorus of Samos, who discovered the melting of iron and the moulding of images from it. Here the Lacedaemonians hung the harp of Timotheus of Miletus, to express their disapproval of his innovation in harping, the addition of four strings to the seven old ones.
12.10. ἑτέρα δὲ ἐκ τῆς ἀγορᾶς ἐστιν ἔξοδος, καθʼ ἣν πεποίηταί σφισιν ἡ καλουμένη Σκιάς, ἔνθα καὶ νῦν ἔτι ἐκκλησιάζουσι. ταύτην τὴν Σκιάδα Θεοδώρου τοῦ Σαμίου φασὶν εἶναι ποίημα, ὃς πρῶτος διαχέαι σίδηρον εὗρε καὶ ἀγάλματα ἀπʼ αὐτοῦ πλάσαι. ἐνταῦθα ἐκρέμασαν οἱ Λακεδαιμόνιοι τὴν Τιμοθέου τοῦ Μιλησίου κιθάραν, καταγνόντες ὅτι χορδαῖς ἑπτὰ ταῖς ἀρχαίαις ἐφεῦρεν ἐν τῇ κιθαρῳδίᾳ τέσσαρας χορδάς.
12.11. By the Canopy is a circular building, and in it images of Zeus and Aphrodite surnamed Olympian. This, they say, was set up by Epimenides, but their account of him does not agree with that of the Argives, for the Lacedaemonians deny that they ever fought with the Cnossians.
12.11. πρὸς δὲ τῇ Σκιάδι οἰκοδόμημά ἐστι περιφερές, ἐν δὲ αὐτῷ Διὸς καὶ Ἀφροδίτης ἀγάλματα ἐπίκλησιν Ὀλυμπίων· τοῦτο Ἐπιμενίδην κατασκευάσαι λέγουσιν, οὐχ ὁμολογοῦντες τὰ ἐς αὐτὸν Ἀργείοις, ὅπου μηδὲ πολεμῆσαί φασι πρὸς Κνωσσίους.
13.1. Hard by is the grave of Cynortas son of Amyclas, together with the tomb of Castor, and over the tomb there has also been made a sanctuary, for they say that it was not before the fortieth year after the fight with Idas and Lynceus that divine honors were paid to the sons of Tyndareus. By the Canopy is also shown the grave of Idas and Lynceus. Now it fits in best with their history to hold that they were buried not here but in Messenia.
13.1. πλησίον δὲ ἔστι μὲν Κυνόρτου τοῦ Ἀμύκλα τάφος, ἔστι δὲ καὶ Κάστορος μνῆμα, ἐπὶ δὲ αὐτῷ καὶ ἱερὸν πεποίηται· τεσσαρακοστῷ γὰρ ὕστερον ἔτει τῆς μάχης τῆς πρὸς Ἴδαν καὶ Λυγκέα θεοὺς τοὺς Τυνδάρεω παῖδας καὶ οὐ πρότερον νομισθῆναί φασι. δείκνυται δὲ πρὸς τῇ Σκιάδι καὶ Ἴδα καὶ Λυγκέως τάφος. κατὰ μὲν δὴ τοῦ λόγου τὸ εἰκὸς ἐτάφησαν ἐν τῇ Μεσσηνίᾳ καὶ οὐ ταύτῃ·
13.2. But the disasters of the Messenians, and the length of their exile from the Peloponnesus, even after their return wrapped in darkness much of their ancient history, and their. ignorance makes it easy for any who wish to dispute a claim with them. Opposite the Olympian Aphrodite the Lacedaemonians have a temple of the Saviour Maid. Some say that it was made by Orpheus the Thracian, others by Abairis when he had come from the Hyperboreans.
13.2. Μεσσηνίων δὲ αἱ συμφοραὶ καὶ ὁ χρόνος, ὅσον ἔφυγον ἐκ Πελοποννήσου, πολλὰ τῶν ἀρχαίων καὶ κατελθοῦσιν ἐποίησεν ἄγνωστα, ἅτε δὲ ἐκείνων οὐκ εἰδότων ἔστιν ἤδη τοῖς ἐθέλουσιν ἀμφισβητεῖν. Λακεδαιμονίοις δὲ ἀπαντικρὺ τῆς Ὀλυμπίας Ἀφροδίτης ἐστὶ ναὸς Κόρης Σωτείρας· ποιῆσαι δὲ τὸν Θρᾷκα Ὀρφέα λέγουσιν, οἱ δὲ Ἄβαριν ἀφικόμενον ἐξ Ὑπερβορέων.
13.3. Carneus, whom they surname “of the House,” had honors in Sparta even before the return of the Heracleidae, his seat being in the house of a seer, Crius (Ram) the son of Theocles. The daughter of this Crius was met as she was filling her pitcher by spies of the Dorians, who entered into conversation with her, visited Crius and learned from him how to capture Sparta.
13.3. ὁ δὲ Καρνειός, ὃν Οἰκέταν ἐπονομάζουσι, τιμὰς εἶχεν ἐν Σπάρτῃ καὶ πρὶν Ἡρακλείδας κατελθεῖν, ἵδρυτο δὲ ἐν οἰκίᾳ Κριοῦ τοῦ Θεοκλέους, ἀνδρὸς μάντεως· τούτου δὲ τοῦ Κριοῦ γεμιζούσῃ τῇ θυγατρὶ ὕδωρ συντυχόντες κατάσκοποι τῶν Δωριέων αὐτῇ τε ἀφίκοντο ἐς λόγους καὶ παρὰ τὸν Κριὸν ἐλθόντες διδάσκονται τὴν ἅλωσιν τῆς Σπάρτης.
13.4. The cult of Apollo Carneus has been established among all the Dorians ever since Carnus, an Acarnanian by birth, who was a seer of Apollo. When he was killed by Hippotes the son of Phylas, the wrath of Apollo fell upon the camp of the Dorians Hippotes went into banishment because of the bloodguilt, and from this time the custom was established among the Dorians of propitiating the Acarnanian seer. But this Carnus is not the Lacedaemonian Carneus of the House, who was worshipped in the house of Crius the seer while the Achaeans were still in possession of Sparta.
13.4. Κάρνειον δὲ Ἀπόλλωνα Δωριεῦσι μὲν τοῖς πᾶσι σέβεσθαι καθέστηκεν ἀπὸ Κάρνου γένος ἐξ Ἀκαρνανίας, μαντευομένου δὲ ἐξ Ἀπόλλωνος· τοῦτον γὰρ τὸν Κάρνον ἀποκτείναντος Ἱππότου τοῦ Φύλαντος ἐνέπεσεν ἐς τὸ στρατόπεδον τοῖς Δωριεῦσι μήνιμα Ἀπόλλωνος, καὶ Ἱππότης τε ἔφυγεν ἐπὶ τῷ φόνῳ καὶ Δωριεῦσιν ἀπὸ τούτου τὸν Ἀκαρνᾶνα μάντιν καθέστηκεν ἱλάσκεσθαι. ἀλλὰ γὰρ Λακεδαιμονίοις οὐχ οὗτος ὁ Οἰκέτας ἐστὶ Καρνειός, ὁ δὲ ἐν τοῦ μάντεως Κριοῦ τιμώμενος Ἀχαιῶν ἔτι ἐχόντων τὴν Σπάρτην.
13.5. The poetess Praxilla represents Carneus as the son of Europa, Apollo and Leto being his nurses. There is also another account of the name; in Trojan Ida there grew in a grove of Apollo cornel-trees, which the Greeks cut down to make the Wooden Horse. Learning that the god was wroth with them they propitiated him with sacrifices and named Apollo Carneus from the cornel-tree (craneia), a custom prevalent in the olden time making them transpose the r and the a.
13.5. Πραξίλλῃ μὲν δὴ πεποιημένα ἐστὶν ὡς Εὐρώπης εἴη καὶ ⟨Διὸς ὁ⟩ Κάρνειος καὶ αὐτὸν ἀνεθρέψατο Ἀπόλλων καὶ Λητώ· λέγεται δὲ καὶ ἄλλος ἐπʼ αὐτῷ λόγος, ἐν τῇ Ἴδῃ τῇ Τρωικῇ κρανείας ἐν Ἀπόλλωνος ἄλσει πεφυκυίας τοὺς Ἕλληνας ἐκτεμεῖν ἐς τοῦ ἵππου τοῦ δουρείου τὴν ποίησιν· μαθόντες δὲ ὀργήν σφισιν ἔχειν τὸν θεὸν θυσίαις ἱλάσκονται καὶ Ἀπόλλωνα ὀνομάζουσι Κάρνειον ἀπὸ τῶν κρανειῶν, ὑπερθέντες τὸ ῥῶ κατὰ δή τι ἀρχαῖον.
13.6. Not far from Carneus is what is called the image of Aphetaeus. Here they say was the starting-place of the race run by the suitors of Penelope. There is a place having its porticoes in the form of a square, where of old stuff used to be sold to the people. By this is an altar of Zeus Counsellor and of Athena Counsellor, also of the Dioscuri, likewise surnamed Counsellors.
13.6. τοῦ Καρνείου δὲ οὐ πόρρω καλούμενόν ἐστιν ἄγαλμα Ἀφεταίου· τοῖς δὲ Πηνελόπης μνηστῆρσί φασιν ἐντεῦθεν γενέσθαι τοῦ δρόμου τὴν ἀρχήν. ἔστι δέ τι χωρίον ἔχον στοὰς ἐν τετραγώνῳ τῷ σχήματι, ἔνθα σφίσιν ἐπιπράσκετο ὁ ῥῶπος τὸ ἀρχαῖον· πρὸς τούτῳ Διὸς Ἀμβουλίου καὶ Ἀθηνᾶς ἐστιν Ἀμβουλίας βωμὸς καὶ Διοσκούρων καὶ τούτων Ἀμβουλίων.
13.7. Opposite is what is called the Knoll, with a temple of Dionysus of the Knoll, by which is a precinct of the hero who they say guided Dionysus on the way to Sparta. To this hero sacrifices are offered before they are offered to the god by the daughters of Dionysus and the daughters of Leucippus. For the other eleven ladies who are named daughters of Dionysus there is held a footrace; this custom came to Sparta from Delphi.
13.7. ἀπαντικρὺ δὲ ἥ τε ὀνομαζομένη Κολώνα καὶ Διονύσου Κολωνάτα ναός, πρὸς αὐτῷ δὲ τέμενός ἐστιν ἥρωος, ὃν τῆς ὁδοῦ τῆς ἐς Σπάρτην Διονύσῳ φασὶ γενέσθαι ἡγεμόνα· τῷ δὲ ἥρωι τούτῳ πρὶν ἢ τῷ θεῷ θύουσιν αἱ Διονυσιάδες καὶ αἱ Λευκιππίδες. τὰς δὲ ἄλλας ἕνδεκα ἃς καὶ αὐτὰς Διονυσιάδας ὀνομάζουσι, ταύταις δρόμου προτιθέασιν ἀγῶνα·
13.8. Not far from the Dionysus is a sanctuary of Zeus of Fair Wind, on the right of which is a hero-shrine of Pleuron. The sons of Tyndareus were descended on their mother's side from Pleuron, for Asius in his poem says that Thestius the father of Leda was the son of Agenor the son of Pleuron. Not far from the hero-shrine is a hill, and on the hill a temple of Argive Hera, set up, they say, by Eurydice, the daughter of Lacedaemon and the wife of Acrisius the son of Abas. An oracular utterance caused to be built a sanctuary of Hera Hyperchemia (she whose hand is above) at a time when the Eurotas was flooding a great part of the land.
13.8. δρᾶν δὲ οὕτω σφίσιν ἦλθεν ἐκ Δελφῶν. τοῦ Διονύσου δὲ οὐ μακρὰν Διὸς ἱερόν ἐστιν Εὐανέμου, τούτου δὲ ἐν δεξιᾷ Πλευρῶνος ἡρῷον. γεγόνασι δὲ οἱ Τυνδάρεω παῖδες τὰ πρὸς μητρὸς ἀπὸ τοῦ Πλευρῶνος· Θέστιον γὰρ τὸν Λήδας πατέρα Ἄσιός φησιν ἐν τοῖς ἔπεσιν Ἀγήνορος παῖδα εἶναι τοῦ Πλευρῶνος. τοῦ δὲ ἡρῴου λόφος ἐστὶν οὐ πόρρω καὶ Ἥρας ἐπὶ τῷ λόφῳ ναὸς Ἀργείας· ἱδρύσασθαι δὲ Εὐρυδίκην φασὶ Λακεδαίμονος θυγατέρα, γυναῖκα δὲ Ἀκρισίου τοῦ Ἄβαντος. Ἥρας δὲ ἱερὸν Ὑπερχειρίας κατὰ μαντείαν ἐποιήθη, τοῦ Εὐρώτα πολὺ τῆς γῆς σφισιν ἐπικλύζοντος.
13.9. An old wooden image they call that of Aphrodite Hera. A mother is wont to sacrifice to the goddess when a daughter is married. On the road to the right of the hill is a statue of Hetoemocles. Both Hetoemocles himself and his father Hipposthenes won Olympic victories for wrestling the two together won eleven, but Hipposthenes succeeded in beating his son by one victory.
13.9. ξόανον δὲ ἀρχαῖον καλοῦσιν Ἀφροδίτης Ἥρας· ἐπὶ δὲ θυγατρὶ γαμουμένῃ νενομίκασι τὰς μητέρας τῇ θεῷ θύειν. τοῦ λόφου δὲ κατὰ τὴν ἐς δεξιὰν ὁδὸν Ἑτοιμοκλέους ἐστὶν εἰκών· τῷ δὲ Ἑτοιμοκλεῖ καὶ αὐτῷ ⟨καὶ⟩ Ἱπποσθένει τῷ πατρὶ πάλης εἰσὶν Ὀλυμπικαὶ νῖκαι, [καὶ] συναμφοτέροις μὲν μία τε καὶ δέκα, τῷ δὲ Ἱπποσθένει μιᾷ νίκῃ τὸν υἱὸν παρελθεῖν ὑπῆρξεν.
14.1. On going westwards from the market-place is a cenotaph of Brasidas the son of Tellis. Not far from it is the theater, made of white marble and worth seeing. Opposite the theater are two tombs; the first is that of Pausanias, the general at Plataea, the second is that of Leonidas. Every year they deliver speeches over them, and hold a contest in which none may compete except Spartans. The bones of Leonidas were taken by Pausanias from Thermopylae forty years after the battle. There is set up a slab with the names, and their fathers' names, of those who endured the fight at Thermopylae against the Persians.
14.1. ἐκ δὲ τῆς ἀγορᾶς πρὸς ἥλιον ἰόντι δυόμενον τάφος κενὸς Βρασίδᾳ τῷ Τέλλιδος πεποίηται· ἀπέχει δὲ οὐ πολὺ τοῦ τάφου τὸ θέατρον, λίθου λευκοῦ, θέας ἄξιον. τοῦ θεάτρου δὲ ἀπαντικρὺ Παυσανίου τοῦ Πλαταιᾶσιν ἡγησαμένου μνῆμά ἐστι, τὸ δὲ ἕτερον Λεωνίδου— καὶ λόγους κατὰ ἔτος ἕκαστον ἐπʼ αὐτοῖς λέγουσι καὶ τιθέασιν ἀγῶνα, ἐν ᾧ πλὴν Σπαρτιατῶν ἄλλῳ γε οὐκ ἔστιν ἀγωνίζεσθαι—, τὰ [δὲ] ὀστᾶ τοῦ Λεωνίδου τεσσαράκοντα ἔτεσιν ὕστερον ἀνελομένου ἐκ Θερμοπυλῶν τοῦ Παυσανίου. κεῖται δὲ καὶ στήλη πατρόθεν τὰ ὀνόματα ἔχουσα οἳ πρὸς Μήδους τὸν ἐν Θερμοπύλαις ἀγῶνα ὑπέμειναν.
14.2. There is a place in Sparta called Theomelida. In this part of the city are the graves of the Agiad kings, and near is what is called the lounge of the Crotani, who form a part of the Pitanatans. Not far from the lounge is a sanctuary of Asclepius, called “in the place of the Agiadae.” Farther on is the tomb of Taenarus, after whom they say the headland was named that juts out into the sea. Here are sanctuaries of Poseidon Hippocurius (Horse-tending) and of Artemis Aiginaea (Goat-goddess?). On returning to the lounge you see a sanctuary of Artemis Issoria. They surname her also Lady of the Lake, though she is not really Artemis hut Britomartis of Crete. I deal with her in my account of Aegina.
14.2. καλεῖται δὲ ἐν τῇ Σπάρτῃ Θεομηλίδα χωρίον· κατὰ τοῦτο τῆς πόλεως τάφοι τῶν Ἀγιαδῶν βασιλέων εἰσὶ καὶ πλησίον ὀνομαζομένη λέσχη Κροτανῶν· εἰσὶ δὲ οἱ Κροτανοὶ Πιτανατῶν μοῖρα. Ἀσκληπιοῦ δὲ οὐ πόρρω τῆς λέσχης ἐστὶν ἱερὸν, ἐν Ἀγιαδῶν καλούμενον. προελθοῦσι δὲ Ταινάρου μνῆμά ἐστι, καὶ τὴν ἄκραν τὴν ἐς θάλασσαν ἐσέχουσαν ἀπὸ τούτου φασὶν ὀνομασθῆναι· θεῶν δὲ ἱερὰ Ποσειδῶνός ἐστιν Ἱπποκουρίου καὶ Ἀρτέμιδος Αἰγιναίας. ἐπανελθοῦσι δὲ ὀπίσω πρὸς τὴν λέσχην ἐστὶν Ἀρτέμιδος Ἰσσωρίας ἱερόν· ἐπονομάζουσι δὲ αὐτὴν καὶ Λιμναίαν, οὖσαν οὐκ Ἄρτεμιν, Βριτόμαρτιν δὲ τὴν Κρητῶν· τὰ δὲ ἐς αὐτὴν ὁ Αἰγιναῖος ἔχει μοι λόγος.
14.3. Very near to the tombs which have been built for the Agiadae you will see a slab, on which are written the victories in the foot-race won, at Olympia and elsewhere, by Chionis, a Lacedaemonian. The Olympian victories were seven, four in the single-stade race and three in the double-stade race. The race with the shield, that takes place at the end of the contest, was not at that time one of the events. It is said that Chionis also took part in the expedition of Battus of Thera, helped him to found Cyrene and to reduce the neighboring Libyans.
14.3. ἐγγυτάτω δὲ τῶν μνημάτων ἃ τοῖς Ἀγιάδαις πεποίηται στήλην ὄψει, γεγραμμέναι δέ εἰσιν ἃς Χίονις ἀνὴρ Λακεδαιμόνιος δρόμου νίκας ἀνείλετο ἄλλας τε καὶ Ὀλυμπίασιν· ἐνταῦθα δὲ ἑπτὰ ἐγένοντό ⟨οἱ⟩ νῖκαι, τέσσαρες μὲν σταδίου, διαύλου δὲ αἱ λοιπαί· τὸν δὲ σὺν τῇ ἀσπίδι δρόμον ἐπὶ ἀγῶνι λήγοντι οὐ συνέβαινεν εἶναί πω. Χίονιν δὲ καὶ τοῦ στόλου μετασχεῖν τῷ Θηραίῳ Βάττῳ καὶ Κυρήνην οἰκίσαι σὺν ἐκείνῳ καὶ Λιβύων καταστρέψασθαι τοὺς προσχώρους λέγουσιν.
14.4. The sanctuary of Thetis was set up, they say, for the following reason. The Lacedaemonians were making war against the Messenians, who had revolted, and their king Anaxander, having invaded Messenia, took prisoners certain women, and among them Cleo, priestess of Thetis. This Cleo the wife of Anaxander asked for from her husband, and discovering that she had the wooden image of Thetis, she set up with her a temple for the goddess. This Leandris did because of a vision in a dream, but the wooden image of Thetis is guarded in secret.
14.4. τὸ δὲ ἱερὸν τῆς Θέτιδος κατασκευασθῆναί φασιν ἐπʼ αἰτίᾳ τοιαύτῃ· πολεμεῖν μὲν πρὸς Μεσσηνίους ἀφεστηκότας, τὸν δὲ βασιλέα σφῶν Ἀνάξανδρον ἐσβαλόντα ἐς τὴν Μεσσηνίαν λαβεῖν αἰχμαλώτους γυναῖκας, ἐν δὲ αὐταῖς εἶναι Κλεώ, Θέτιδος δὲ αὐτὴν ἱέρειαν εἶναι. ταύτην ἡ τοῦ Ἀναξάνδρου γυνὴ τὴν Κλεὼ παρὰ τοῦ Ἀναξάνδρου αἰτεῖ, καὶ τό τε ξόανον τῆς Θέτιδος ἀνεῦρεν ἔχουσαν καὶ ναὸν μετʼ αὐτῆς ἱδρύσατο τῇ θεῷ· ἐποίει δὲ ταῦτα ἡ Λεανδρὶς κατὰ ὄψιν ὀνείρατος.
14.5. The cult of Demeter Chthonia (of the Lower World) the Lacedaemonians say was handed on to them by Orpheus, but in my opinion it was because of the sanctuary in Hermione that the Lacedaemonians also began to worship Demeter Chthonia. The Spartans have also a sanctuary of Serapis, the newest sanctuary in the city, and one of Zeus surnamed Olympian.
14.5. τὸ μὲν δὴ ξόανον τῆς Θέτιδος ἐν ἀπορρήτῳ φυλάσσουσι· Δήμητρα δὲ Χθονίαν Λακεδαιμόνιοι μὲν σέβειν φασὶ παραδόντος σφίσιν Ὀρφέως, δόξῃ δὲ ἐμῇ διὰ τὸ ἱερὸν τὸ ἐν Ἑρμιόνῃ κατέστη καὶ τούτοις Χθονίαν νομίζειν Δήμητρα. ἔστι δὲ καὶ Σαράπιδος νεώτατον τοῦτο Σπαρτιάταις ἱερὸν καὶ Διὸς ἐπίκλησιν Ὀλυμπίου.
14.6. The Lacedaemonians give the name Running Course to the place where it is the custom for the young men even down to the present day to practise running. As you go to this Course from the grave of the Agiadae, you see on the left the tomb of Eumedes—this Eumedes was one of the children of Hippocoon—and also an old image of Heracles, to whom sacrifice is paid by the Sphaereis. These are those who are just passing from youth to manhood. In the Course are two gymnastic schools, one being a votive gift of Eurycles, a Spartan. Outside the Course, over against the image of Heracles, there is a house belonging now to a private individual, but in olden times to Menelaus. Farther away from the Course are sanctuaries of the Dioscuri, of the Graces, of Eileithyia, of Apollo Carneus, and of Artemis Leader.
14.6. καλοῦσι δὲ Λακεδαιμόνιοι Δρόμον, ἔνθα τοῖς νέοις καὶ ἐφʼ ἡμῶν ἔτι δρόμου μελέτη καθέστηκεν. ἐς τοῦτον τὸν Δρόμον ἰόντι ἀπὸ τοῦ τάφου τῶν Ἀγιαδῶν ἔστιν ἐν ἀριστερᾷ μνῆμα Εὐμήδους, Ἱπποκόωντος δὲ καὶ οὗτος ἦν ὁ Εὐμήδης· ἔστι δὲ ἄγαλμα ἀρχαῖον Ἡρακλέους, ᾧ θύουσιν οἱ Σφαιρεῖς· οἱ δέ εἰσιν ⟨οἱ⟩ ἐκ τῶν ἐφήβων ἐς ἄνδρας ἀρχόμενοι συντελεῖν. πεποίηται δὲ καὶ γυμνάσια ἐν τῷ Δρόμῳ, τὸ ἕτερον Εὐρυκλέους ἀνάθημα ἀνδρὸς Σπαρτιάτου· τοῦ Δρόμου δὲ ἐκτὸς κατὰ τοῦ Ἡρακλέους τὸ ἄγαλμα ἔστιν οἰκία τὰ ἐφʼ ἡμῶν ἰδιώτου, Μενελάου τὸ ἀρχαῖον. προελθόντι δὲ ἀπὸ τοῦ Δρόμου Διοσκούρων ἱερὸν καὶ Χαρίτων, τὸ δὲ Εἰλειθυίας ἐστὶν Ἀπόλλωνός τε Καρνείου καὶ Ἀρτέμιδος Ἡγεμόνης·
14.7. The sanctuary of Agnitas has been made on the right of the Course; Agnitas is a surname of Asclepius, because the god had a wooden image of agnus castus. The agnus is a willow like the thorn. Not far from Asclepius stands a trophy, raised, they say, by Polydeuces to celebrate his victory over Lynceus. This is one of the pieces of evidence that confirm my statement that the sons of Aphareus were not buried in Sparta. At the beginning of the Course are the Dioscuri Starters, and a little farther on a hero-shrine of Alcon, who they say was a son of Hippocoon. Beside the shrine of Alcon is a sanctuary of Poseidon, whom they surname “of the House.”
14.7. τὸ δὲ τοῦ Ἀγνίτα πεποίηται μὲν ἐν δεξιᾷ τοῦ Δρόμου, Ἀσκληπιοῦ δέ ἐστιν ἐπίκλησις ὁ Ἀγνίτας, ὅτι ἦν ἄγνου τῷ θεῷ ξόανον· ἡ δὲ ἄγνος λύγος καὶ αὐτὴ κατὰ ταὐτά ἐστι τῇ ῥάμνῳ. τοῦ Ἀσκληπιοῦ δὲ οὐ πόρρω τρόπαιον ἕστηκε, Πολυδεύκην δὲ ἀναστῆσαί φασιν ἐπὶ Λυγκεῖ· καί μοι [κἀμοὶ] καὶ τοῦτο ἀποφαίνει τὸν λόγον εἰκότα, οὐ ταφῆναι τοὺς Ἀφαρέως παῖδας ἐν Σπάρτῃ. πρὸς δὲ τοῦ Δρόμου τῇ ἀρχῇ Διόσκουροί τέ εἰσιν Ἀφετήριοι καὶ ὀλίγον προελθόντι ἡρῷον Ἄλκωνος· τὸν δὲ Ἄλκωνα λέγουσιν Ἱπποκόωντας παῖδα εἶναι. παρὰ δὲ τοῦ Ἄλκωνος τὸ ἡρῷον Ποσειδῶνός ἐστιν ἱερόν, Δωματίτην δὲ ἐπονομάζουσιν.
14.8. And there is a place called Platanistas (Plane-tree Grove) from the unbroken ring of tall plane trees growing round it. The place itself, where it is customary for the youths to fight, is surrounded by a moat just like an island in the sea; you enter it by bridges. On each of the two bridges stand images; on one side an image of Heracles, on the other a likeness of Lycurgus. Among the laws Lycurgus laid down for the constitution are those regulating the fighting of the youths.
14.8. καὶ χωρίον Πλατανιστᾶς ἐστιν ἀπὸ τῶν δένδρων, αἳ δὴ ὑψηλαὶ καὶ συνεχεῖς περὶ αὐτὸ αἱ πλάτανοι πεφύκασιν. αὐτὸ δὲ τὸ χωρίον, ἔνθα τοῖς ἐφήβοις μάχεσθαι καθέστηκε, κύκλῳ μὲν εὔριπος περιέχει κατὰ ταὐτὰ καὶ εἰ νῆσον θάλασσα, ἔφοδοι δὲ ἐπὶ γεφυρῶν εἰσι. γεφυρῶν δὲ ἐφʼ ἑκατέρᾳ τῇ μέν ἐστιν ἄγαλμα Ἡρακλέους, τῇ δὲ εἰκὼν Λυκούργου· νόμους δὲ ἔς τε τὴν ἄλλην πολιτείαν καὶ ἐς τὴν μάχην τῶν ἐφήβων ἔθηκεν ὁ Λυκοῦργος.
14.9. There are other acts performed by the youths, which I will now describe. Before the fighting they sacrifice in the Phoebaeum, which is outside the city, not far distant from Therapne. Here each company of youths sacrifices a puppy to Enyalius, holding that the most valiant of tame animals is an acceptable victim to the most valiant of the gods. I know of no other Greeks who are accustomed to sacrifice puppies except the people of Colophon; these too sacrifice a puppy, a black bitch, to the Wayside Goddess. Both the sacrifice of the Colophonians and that of the youths at Sparta are appointed to take place at night.
14.9. καὶ τάδε ἄλλα τοῖς ἐφήβοις δρώμενά ἐστι· θύουσι πρὸ τῆς μάχης ἐν τῷ Φοιβαίῳ· τὸ δὲ Φοιβαῖόν ἐστιν ἐκτὸς τῆς πόλεως, Θεράπνης οὐ πολὺ ἀφεστηκός. ἐνταῦθα ἑκατέρα μοῖρα τῶν ἐφήβων σκύλακα κυνὸς τῷ Ἐνυαλίῳ θύουσι, θεῶν τῷ ἀλκιμωτάτῳ κρίνοντες ἱερεῖον κατὰ γνώμην εἶναι τὸ ἀλκιμώτατον ζῷον τῶν ἡμέρων. κυνὸς δὲ σκύλακας οὐδένας ἄλλους οἶδα Ἑλλήνων νομίζοντας θύειν ὅτι μὴ Κολοφωνίους· θύουσι γὰρ καὶ Κολοφώνιοι μέλαιναν τῇ Ἐνοδίῳ σκύλακα. νυκτεριναὶ δὲ ἥ τε Κολοφωνίων θυσία καὶ τῶν ἐν Λακεδαίμονι ἐφήβων καθεστήκασιν.
14.10. At the sacrifice the youths set trained boars to fight; the company whose boar happens to win generally gains the victory in Plane-tree Grove. Such are the performances in the Phoebaeum. A little before the middle of the next day they enter by the bridges into the place I have mentioned. They cast lots during the night to decide by which entrance each band is to go in. In fighting they use their hands, kick with their feet, bite, and gouge out the eyes of their opponents. Man to man they fight in the way I have described, but in the melee they charge violently and push one another into the water.
14.10. ἐπὶ δὲ τῇ θυσίᾳ κάπρους ἠθάδας οἱ ἔφηβοι συμβάλλουσι μαχουμένους· ὁποτέρων δʼ ἂν ὁ κάπρος τύχῃ νικῶν, [ἐστιν] ἐν τῷ Πλατανιστᾷ κρατῆσαι τούτους ὡς τὰ πλείω συμβαίνει. τοσάδε μὲν δρῶσιν ἐν τῷ Φοιβαίῳ· ἐς δὲ τὴν ἐπιοῦσαν ὀλίγον πρὸ μεσούσης ἡμέρας ἐσίασι κατὰ τὰς γεφύρας ἐς τὸ εἰρημένον χωρίον. τὴν μὲν δὴ ἔσοδον, καθʼ ἣν ἐσελθεῖν δεῦρο ἔστιν ἑκατέραν τάξιν, προεδήλωσε κλῆρός σφισιν ἐν τῇ νυκτί· μάχονται δὲ καὶ ἐν χερσὶ καὶ ἐμπηδῶντες λάξ, δάκνουσί τε καὶ τοὺς ὀφθαλμοὺς ἀντορύσσουσιν. ἀνὴρ μὲν δὴ πρὸς ἄνδρα τὸν εἰρημένον τρόπον μάχεται· ἀθρόοι δέ ἐμπίπτουσι βιαίως καὶ ἐς τὸ ὕδωρ ὠθοῦσιν ἀλλήλους.
15.1. At Plane-tree Grove there is also a hero-shrine of Cynisca, daughter of Archidamus king of the Spartans. She was the first woman to breed horses, and the first to win a chariot race at Olympia. Behind the portico built by the side of Plane-tree Grove are other hero-shrines, of Alcimus, of Enaraephorus, at a little distance away one of Dorceus, and close to it one of Sebrus.
15.1. πρὸς δὲ τῷ Πλατανιστᾷ καὶ Κυνίσκας ἐστὶν ἡρῷον, θυγατρὸς Ἀρχιδάμου βασιλεύοντος Σπαρτιατῶν· πρώτη δὲ ἱπποτρόφησε γυναικῶν καὶ Ὀλυμπίασι πρώτη νίκην ἀνείλετο ἅρματι. ἔστι δὲ τῆς στοᾶς, ἣ παρὰ τὸν Πλατανιστᾶν πεποίηται, ταύτης ὄπισθεν ἡρῷα, τὸ μὲν Ἀλκίμου, τὸ δὲ Ἐναρσφόρου καὶ ἀφεστηκὸς οὐ πολὺ Δορκέως, τὸ δὲ ἐπὶ τούτῳ Σεβροῦ· παῖδας δὲ Ἱπποκόωντος εἶναι λέγουσιν.
15.2. These are said to be sons of Hippocoon. The fountain near the hero-shrine of Dorceus they call Dorcean after him; the place Sebrium is named after Sebrus. On the right of Sebrium is the tomb of Alcman, the lyric poet, the charm of whose works was not in the least spoilt by the Laconian dialect, which is the least musical of them all.
15.2. ἀπὸ δὲ τοῦ Δορκέως κρήνην τὴν πλησίον τοῦ ἡρῴου Δορκείαν, τὸ δὲ χωρίον τὸ Σέβριον καλοῦσιν ἀπὸ τοῦ Σεβροῦ. τοῦ Σεβρίου δέ ἐστιν ἐν δεξιᾷ μνῆμα Ἀλκμᾶνος, ᾧ ποιήσαντι ᾄσματα οὐδὲν ἐς ἡδονὴν αὐτῶν ἐλυμήνατο τῶν Λακώνων ἡ γλῶσσα, ἥκιστα παρεχομένη τὸ εὔφωνον.
15.3. There are sanctuaries of Helen and of Heracles; the former is near the grave of Alcman, the latter is quite close to the wall and contains an armed image of Heracles. The attitude of the image is due, they say, to the fight with Hippocoon and his sons. The enmity of Heracles towards the family of Hippocoon is said to have sprung out of their refusing to cleanse him when he came to Sparta for cleansing after the death of Iphitus.
15.3. Ἑλένης δὲ ἱερὰ καὶ Ἡρακλέους, τῆς μὲν πλησίον τοῦ τάφου τοῦ Ἀλκμᾶνος, τῷ δὲ ἐγγυτάτω τοῦ τείχους, ἐν αὐτῷ δὲ ἄγαλμα Ἡρακλέους ἐστὶν ὡπλισμένον· τὸ δὲ σχῆμα τοῦ ἀγάλματος διὰ τὴν πρὸς Ἱπποκόωντα καὶ τοὺς παῖδας μάχην γενέσθαι λέγουσι. τὸ δὲ ἔχθος Ἡρακλεῖ φασιν ἐς οἶκον ὑπάρξαι τὸν Ἱπποκόωντος, ὅτι μετὰ τὸν Ἰφίτου θάνατον καθαρσίων ἕνεκα ἐλθόντα αὐτὸν ἐν Σπάρτῃ ἀπηξίωσαν καθῆραι·
15.4. The following incident, too, helped to begin the feud. Oeonus, a stripling cousin of Heracles—he was the son of Licymnius the brother of Alcmene—came to Sparta along with Heracles, and went round to view the city. When he came to the house of Hippocoon, a house-dog attacked him. Oeonus happened to throw a stone which knocked over the dog. So the sons of Hippocoon ran out, and dispatched Oeonus with their clubs.
15.4. προσεγένετο δὲ ἐς τοῦ πολέμου τὴν ἀρχὴν καὶ ἄλλο τοιόνδε. Οἰωνὸς ἡλικίαν μὲν μειράκιον, ἀνεψιὸς δὲ Ἡρακλεῖ—Λικυμνίου γὰρ παῖς ἦν τοῦ ἀδελφοῦ τοῦ Ἀλκμήνης—ἀφίκετο ἐς Σπάρτην ἅμα Ἡρακλεῖ· περιιόντι δὲ καὶ θεωμένῳ τὴν πόλιν, ὡς ἐγίνετο κατὰ τοῦ Ἱπποκόωντος τὴν οἰκίαν, ἐνταῦθά οἱ κύων ἐπεφέρετο οἰκουρός. ὁ δὲ τυγχάνει τε ἀφεὶς λίθον ὁ Οἰωνὸς καὶ καταβάλλει τὴν κύνα· ἐπεκθέουσιν οὖν τοῦ Ἱπποκόωντος οἱ παῖδες καὶ ῥοπάλοις τύπτοντες κατεργάζονται τὸν Οἰωνόν.
15.5. This made Heracles most bitterly wroth with Hippocoon and his sons, and straightway, angry as he was, he set out to give them battle. On this occasion he was wounded, and made good his retreat by stealth but afterwards he made an expedition against Sparta and succeeded in avenging himself on Hippocoon, and also on the sons of Hippocoon for their murder of Oeonus. The tomb of Oeonus is built by the side of the sanctuary of Heracles.
15.5. τοῦτο Ἡρακλέα μάλιστα ἐξηγρίωσεν ἐς Ἱπποκόωντα καὶ τοὺς παῖδας· αὐτίκα δὲ ὡς ὀργῆς εἶχε χωρεῖ σφισιν ἐς μάχην. τότε μὲν δὴ τιτρώσκεται καὶ λαθὼν ἀπεχώρησεν· ὕστερον δὲ ἐξεγένετό οἱ στρατεύσαντι ἐς Σπάρτην τιμωρήσασθαι μὲν Ἱπποκόωντα, τιμωρήσασθαι δὲ καὶ τοὺς παῖδας τοῦ Οἰωνοῦ φόνου. τὸ δὲ μνῆμα τῷ Οἰωνῷ πεποίηται παρὰ τὸ Ἡρακλεῖον.
15.6. As you go from the Course towards the east, there is a path on the right, with a sanctuary of Athena called Axiopoinos (Just Requital or Tit for Tat). For when Heracles, in avenging himself on Hippocoon and his sons, had inflicted upon them a just requital for their treatment of his relative, he founded a sanctuary of Athena, and surnamed her Axiopoinos because the ancients used to call vengeance poinai. There is another sanctuary of Athena on another road from the Course. It was dedicated, they say, by Theras son of Autesion son of Tisamenus son of Thersander, when he was leading a colony to the island now called Thera after him, the name of which in ancient times was Calliste (Fairest).
15.6. ἰόντι δὲ ἐκ τοῦ Δρόμου πρὸς ἀνίσχοντα ἥλιον ἀτραπός ἐστιν ἐν δεξιᾷ καὶ Ἀθηνᾶς Ἀξιοποίνου καλουμένης ἱερόν. ὡς γὰρ δὴ ἀμυνόμενος Ἡρακλῆς Ἱπποκόωντα καὶ τοὺς παῖδας μετῆλθε κατʼ ἀξίαν ὧν προυπῆρξεν, ἱερὸν Ἀθηνᾶς ἱδρύεται, Ἀξιοποίνου δὲ ἐπίκλησιν, ὅτι τὰς τιμωρίας οἱ παλαιοὶ τῶν ἀνθρώπων ὠνόμαζον ποινάς. ἔστι δὲ καὶ ἄλλο ἱερὸν Ἀθηνᾶς ἰόντι ἑτέραν ὁδὸν ἀπὸ τοῦ Δρόμου· Θήραν δὲ ἀναθεῖναι τὸν Αὐτεσίωνος τοῦ Τισαμενοῦ τοῦ Θερσάνδρου φασίν, ἡνίκα ἀποικίαν ἔστελλεν ἐπὶ τὴν νῆσον ἣ νῦν ἀπὸ Θήρα τούτου τὸ ὄνομα ἔσχηκε, τὸ δὲ ἀρχαῖον ἐκαλεῖτο Καλλίστη.
15.7. Near is a temple of Hipposthenes, who won so many victories in wrestling. They worship Hipposthenes in accordance with an oracle, paying him honors as to Poseidon. Opposite this temple is an old image of Enyalius in fetters. The idea the Lacedaemonians express by this image is the same as the Athenians express by their Wingless Victory; the former think that Enyalius will never run away from them, being bound in the fetters, while the Athenians think that Victory, having no wings, will always remain where she is.
15.7. πλησίον δέ ἐστιν Ἱπποσθένους ναός, ᾧ γεγόνασιν αἱ πολλαὶ νῖκαι πάλης· σέβουσι δὲ ἐκ μαντεύματος τὸν Ἱπποσθένην ἅτε Ποσειδῶνι τιμὰς νέμοντες. τοῦ ναοῦ δὲ ἀπαντικρὺ πέδας ἐστὶν ἔχων Ἐνυάλιος, ἄγαλμα ἀρχαῖον. γνώμη δὲ Λακεδαιμονίων τε ἐς τοῦτό ἐστιν ἄγαλμα καὶ Ἀθηναίων ἐς τὴν Ἄπτερον καλουμένην Νίκην, τῶν μὲν οὔποτε τὸν Ἐνυάλιον φεύγοντα οἰχήσεσθαί σφισιν ἐνεχόμενον ταῖς πέδαις, Ἀθηναίων δὲ τὴν Νίκην αὐτόθι ἀεὶ μενεῖν οὐκ ὄντων πτερῶν. τόνδε μέν εἰσιν αἱ πόλεις αὗται τὰ ξόανα τὸν τρόπον ἱδρυμέναι καὶ ἐπὶ δόξῃ τοιαύτῃ·
15.8. In this fashion, and with such a belief have these cities set up the wooden images. In Sparta is a lounge called Painted, and by it hero-shrines of Cadmus the son of Agenor, and of his descendants Oeolycus, son of Theras, and Aegeus, son of Oeolycus. They are said to have been made by Maesis, Laeas and Europas, sons of Hyraeus, son of Aegeus. They made for Amphilochus too his hero-shrine, because their ancestor Tisamenus had for his mother Demonassa, the sister of Amphilochus.
15.8. ἐν Σπάρτῃ δὲ λέσχη τέ ἐστι καλουμένη Ποικίλη καὶ ἡρῷα πρὸς αὐτῇ Κάδμου τοῦ Ἀγήνορος τῶν τε ἀπογόνων, Οἰολύκου τοῦ Θήρα καὶ Αἰγέως τοῦ Οἰολύκου. ποιῆσαι δὲ τὰ ἡρῷα λέγουσι Μαῖσιν καὶ Λαίαν τε καὶ Εὐρώπαν, εἶναι δὲ αὐτοὺς Ὑραίου παῖδας τοῦ Αἰγέως. ἐποίησαν δὲ καὶ τῷ Ἀμφιλόχῳ τὸ ἡρῷον, ὅτι σφίσιν ὁ πρόγονος Τισαμενὸς μητρὸς ἦν Δημωνάσσης, ἀδελφῆς Ἀμφιλόχου.
15.9. The Lacedaemonians are the only Greeks who surname Hera Goat-eater, and sacrifice goats to the goddess. They say that Heracles founded the sanctuary and was the first to sacrifice goats, because in his fight against Hippocoon and his children he met with no hindrance from Hera, although in his other adventures he thought that the goddess opposed him. He sacrificed goats, they say, because he lacked other kinds of victims.
15.9. μόνοις δὲ Ἑλλήνων Λακεδαιμονίοις καθέστηκεν Ἥραν ἐπονομάζειν Αἰγοφάγον καὶ αἶγας τῇ θεῷ θύειν. Ἡρακλέα δὲ λέγουσιν ἱδρύσασθαι τὸ ἱερὸν καὶ αἶγας θῦσαι πρῶτον, ὅτι μαχομένῳ οἱ πρὸς Ἱπποκόωντα καὶ τοὺς παῖδας οὐδὲν ἐκ τῆς Ἥρας ἀπήντησεν ἐμπόδιον, ὥσπερ γε ἐπὶ τῶν ἄλλων ἐδόξαζεν ἐναντιοῦσθαί οἱ τὴν θεόν· αἶγας δὲ αὐτὸν θῦσαί φασιν ἱερείων ἀπορήσαντα ἀλλοίων.
15.10. Not far from the theater is a sanctuary of Poseidon God of Kin, and there are hero-shrines of Cleodaeus, son of Hyllus, and of Oebalus. The most famous of their sanctuaries of Asclepius has been built near Booneta, and on the left is the hero-shrine of Teleclus. I shall mention him again later in my history of Messenia. A little farther on is a small hill, on which is an ancient temple with a wooden image of Aphrodite armed. This is the only temple I know that has an upper storey built upon it.
15.10. τοῦ θεάτρου δὲ οὐ πόρρω Ποσειδῶνός τε ἱερόν ἐστι Γενεθλίου καὶ ἡρῷα Κλεοδαίου τοῦ Ὕλλου καὶ Οἰβάλου. τῶν δὲ Ἀσκληπιείων τὸ ἐπιφανέστατον πεποίηταί σφισι πρὸς τοῖς Βοωνήτοις, ἐν ἀριστερᾷ δὲ ἡρῷον Τηλέκλου· τούτου δὲ καὶ ὕστερον ποιήσομαι μνήμην ἐν τῇ Μεσσηνίᾳ συγγραφῇ. προελθοῦσι δὲ οὐ πολὺ λόφος ἐστὶν οὐ μέγας, ἐπὶ δὲ αὐτῷ ναὸς ἀρχαῖος καὶ Ἀφροδίτης ξόανον ὡπλισμένης. ναῶν δὲ ὧν οἶδα μόνῳ τούτῳ καὶ ὑπερῷον ἄλλο ἐπῳκοδόμηται Μορφοῦς ἱερόν.
15.11. It is a sanctuary of Morpho, a surname of Aphrodite, who sits wearing a veil and with fetters on her feet. The story is that the fetters were put on her by Tyndareus, who symbolized by the bonds the faithfulness of wives to their husbands. The other account, that Tyndareus punished the goddess with fetters because he thought that from Aphrodite had come the shame of his daughters, I will not admit for a moment. For it were surely altogether silly to expect to punish the goddess by making a cedar figure and naming it Aphrodite.
15.11. ἐπίκλησις μὲν δὴ τῆς Ἀφροδίτης ἐστὶν ἡ Μορφώ, κάθηται δὲ καλύπτραν τε ἔχουσα καὶ πέδας περὶ τοῖς ποσί· περιθεῖναι δέ οἱ Τυνδάρεων τὰς πέδας φασὶν ἀφομοιοῦντα τοῖς δεσμοῖς τὸ ἐς τοὺς συνοικοῦντας τῶν γυναικῶν βέβαιον. τὸν γὰρ δὴ ἕτερον λόγον, ὡς τὴν θεὸν πέδαις ἐτιμωρεῖτο ὁ Τυνδάρεως, γενέσθαι ταῖς θυγατράσιν ἐξ Ἀφροδίτης ἡγούμενος τὰ ὀνείδη, τοῦτον οὐδὲ ἀρχὴν προσίεμαι· ἦν γὰρ δὴ παντάπασιν εὔηθες κέδρου ποιησάμενον ζῴδιον καὶ ὄνομα Ἀφροδίτην θέμενον ἐλπίζειν ἀμύνεσθαι τὴν θεόν.
16.1. Near is a sanctuary of Hilaeira and of Phoebe. The author of the poem Cypria calls them daughters of Apollo. Their priestesses are young maidens, called, as are also the goddesses, Leucippides (Daughter of Leucippus). One of the images was adorned by a Leucippis who had served the goddesses as a priestess. She gave it a face of modern workmanship instead of the old one; she was forbidden by a dream to adorn the other one as well. Here there his been hung from the roof an egg tied to ribands, and they say that it is the famous egg that legend says Leda brought forth.
16.1. πλησίον δὲ Ἱλαείρας καὶ Φοίβης ἐστὶν ἱερόν· ὁ δὲ ποιήσας τὰ ἔπη τὰ Κύπρια θυγατέρας αὐτὰς Ἀπόλλωνός φησιν εἶναι. κόραι δὲ ἱερῶνταί σφισι παρθένοι, καλούμεναι κατὰ ταὐτὰ ταῖς θεαῖς καὶ αὗται Λευκιππίδες. τὸ μὲν δὴ ἕτερον τῶν ἀγαλμάτων ἱερασαμένη τις ταῖς θεαῖς Λευκιππὶς ἐπεκόσμησε, πρόσωπον ἀντὶ τοῦ ἀρχαίου ποιησαμένη τῆς ἐφʼ ἡμῶν τέχνης τὸ δὲ ἕτερον μὴ καὶ τοῦτο ἐπικοσμεῖν αὐτὴν ἀπεῖπεν ὄνειρον. ἐνταῦθα ἀπήρτηται ᾠὸν τοῦ ὀρόφου κατειλημένον ταινίαις· εἶναι δέ φασιν ᾠὸν ἐκεῖνο ὃ τεκεῖν Λήδαν ἔχει λόγος.
16.2. Each year the women weave a tunic for the Apollo at Amyclae, and they call Tunic the chamber in which they do their weaving. Near it is built a house, said to have been occupied originally by the sons of Tyndareus, but afterwards it was acquired by Phormion, a Spartan. To him came the Dioscuri in the likeness of strangers. They said that they had come from Cyrene, and asked to lodge with him, requesting to have the chamber which had pleased them most when they dwelt among men.
16.2. ὑφαίνουσι δὲ κατὰ ἔτος αἱ γυναῖκες τῷ Ἀπόλλωνι χιτῶνα τῷ ἐν Ἀμύκλαις, καὶ τὸ οἴκημα ἔνθα ὑφαίνουσι Χιτῶνα ὀνομάζουσιν. οἰκία δὲ αὐτοῦ πεποίηται πλησίον· τὸ δὲ ἐξ ἀρχῆς φασιν αὐτὴν οἰκῆσαι τοὺς Τυνδάρεω παῖδας, χρόνῳ δὲ ὕστερον ἐκτήσατο Φορμίων Σπαρτιάτης. παρὰ τοῦτον ἀφίκοντο οἱ Διόσκουροι ξένοις ἀνδράσιν ἐοικότες· ἥκειν δὲ ἐκ Κυρήνης φήσαντες καταχθῆναί τε ἠξίουν παρʼ αὐτῷ καὶ οἴκημα ᾐτοῦντο ᾧ μάλιστα ἔχαιρον, ἡνίκα μετὰ ἀνθρώπων ἦσαν.
16.3. He replied that they might lodge in any other part of the house they wished, but that they could not have the chamber. For it so happened that his maiden daughter was living in it. By the next day this maiden and all her girlish apparel had disappeared, and in the room were found images of the Dioscuri, a table, and silphium upon it.
16.3. ὁ δὲ οἰκίας μὲν τῆς ἄλλης ἐκέλευεν αὐτοὺς ἔνθα ἂν ἐθέλωσιν οἰκῆσαι, τὸ δὲ οἴκημα οὐκ ἔφη δώσειν· θυγάτηρ γὰρ ἔτυχέν οἱ παρθένος ἔχουσα ἐν αὐτῷ δίαιταν. ἐς δὲ τὴν ὑστεραίαν παρθένος μὲν ἐκείνη καὶ θεραπεία πᾶσα ἡ περὶ τὴν παῖδα ἠφάνιστο, Διοσκούρων δὲ ἀγάλματα ἐν τῷ οἰκήματι εὑρέθη καὶ τράπεζά τε καὶ σίλφιον ἐπʼ αὐτῇ.
16.4. Such is the story. As you go from the Tunic in the direction of the gate there is a hero-shrine of Cheilon, who is considered one of the Seven Sages, and also of Athenodorus, one of those who with Dorieus the son of Anaxandrides set out for Sicily. The reason of their setting out was that they held that the Erycine district belonged to the descendants of Heracles and not to the foreigners who held it. The story is that Heracles wrestled with Eryx on these terms: if Heracles won, the land of Eryx was to belong to him but if he were beaten, Eryx was to depart with the cows of Geryon;
16.4. τάδε μὲν οὕτω γενέσθαι λέγουσιν· ἰόντι δὲ ὡς ἐπὶ τὰς πύλας ἀπὸ τοῦ Χιτῶνος Χίλωνός ἐστιν ἡρῷον τοῦ σοφοῦ νομιζομένου καὶ Ἀθηνοδώρου τῶν ὁμοῦ Δωριεῖ τῷ Ἀναξανδρίδου σταλέντων ἐς Σικελίαν· ἐστάλησαν δὲ τὴν Ἐρυκίνην χώραν νομίζοντες τῶν ἀπογόνων τῶν Ἡρακλέους εἶναι καὶ οὐ βαρβάρων τῶν ἐχόντων. Ἡρακλέα γὰρ ἔχει λόγος παλαῖσαι πρὸς Ἔρυκα ἐπὶ τοῖσδε εἰρημένοις, ἢν μὲν Ἡρακλῆς νικήσῃ, γῆν τὴν Ἔρυκος Ἡρακλέους εἶναι, κρατηθέντος δὲ τῇ πάλῃ βοῦς τὰς Γηρυόνου— ταύτας γὰρ τότε ἤλαυνεν Ἡρακλῆς, διανηξαμένας δὲ ἐπὶ Σικελίαν κατὰ τὸν ἔλαιον τὸν κυφὸν ἀνευρήσων ἐπιδιέβη—τὰς οὖν βοῦς ἔδει κρατηθέντος Ἡρακλέους τὸν Ἔρυκα ἄγοντα οἴχεσθαι.
16.5. for Heracles at the time was driving these away, and when they swam across to Sicily he too crossed over in search of them near the bent olive-tree. The favour of heaven was more partial to Heracles than it was afterwards to Dorieus the son of Anaxandrides; Heracles killed Eryx, but Dorieus himself and the greater part of his army were destroyed by the Egestaeans.
16.5. τὸ δὲ εὐμενὲς ἐκ τῶν θεῶν οὐ κατὰ ταὐτὰ Ἡρακλεῖ καὶ ὕστερον Δωριεῖ τῷ Ἀναξανδρίδου παρεγένετο, ἀλλὰ Ἡρακλῆς μὲν ἀποκτίννυσιν Ἔρυκα, Δωριέα δὲ αὐτόν τε καὶ τῆς στρατιᾶς διέφθειραν τὸ πολὺ Ἐγεσταῖοι.
16.6. The Lacedaemonians have also made a sanctuary for Lycurgus, who drew up the laws, looking upon him as a god. Behind the temple is the grave of Eucosmus, the son of Lycurgus, and by the altar the grave of Lathria and Anaxandra. Now these were themselves twins, and therefore the sons of Aristodemus, who also were twins likewise, took them to wife; they were daughters of Thersander son of Agamedidas, king of the Cleonaeans and great-grandson of Ctesippus, son of Heracles. Opposite the temple is the tomb of Theopompus son of Nicander, and also that of Eurybiades, who commanded the Lacedaemonian warships that fought the Persians at Artemisium and Salamis. Near is what is called the hero-shrine of Astrabacus.
16.6. Λακεδαιμόνιοι δὲ καὶ Λυκούργῳ τῷ θεμένῳ τοὺς νόμους οἷα δὴ θεῷ πεποιήκασι καὶ τούτῳ ἱερόν. τάφος δέ ἐστιν ὄπισθε μὲν τοῦ ναοῦ τῷ Λυκούργου παιδὶ Εὐκόσμῳ, πρὸς δὲ τῷ βωμῷ Λαθρίας καὶ Ἀναξάνδρας· αἱ δὲ αὐταί τε ἦσαν δίδυμοι καὶ ἐπὶ τούτῳ σφᾶς οἱ [τʼ] Ἀριστοδήμου παῖδες ἅτε ὄντες καὶ αὐτοὶ δίδυμοι λαμβάνουσι, θυγατέρες δὲ ἦσαν Θερσάνδρου τοῦ Ἀγαμηδίδα, βασιλεύοντος μὲν Κλεωναίων, τετάρτου δὲ ἀπογόνου Κτησίππου τοῦ Ἡρακλέους. τοῦ ναοῦ δὲ ἀπαντικρὺ μνῆμα Θεοπόμπου τοῦ Νικάνδρου, τὸ δὲ Εὐρυβιάδου Λακεδαιμονίων τριήρεσιν ἐπʼ Ἀρτεμισίῳ καὶ Σαλαμῖνι ναυμαχήσαντος πρὸς Μήδους, πλησίον δὲ Ἀστραβάκου καλούμενόν ἐστιν ἡρῷον.
16.7. The place named Limnaeum (Marshy) is sacred to Artemis Orthia (Upright). The wooden image there they say is that which once Orestes and Iphigenia stole out of the Tauric land, and the Lacedaemonians say that it was brought to their land because there also Orestes was king. I think their story more probable than that of the Athenians. For what could have induced Iphigenia to leave the image behind at Brauron? Or why did the Athenians, when they were preparing to abandon their land, fail to include this image in what they put on board their ships?
16.7. τὸ δὲ χωρίον τὸ ἐπονομαζόμενον Λιμναῖον Ὀρθίας ἱερόν ἐστιν Ἀρτέμιδος. τὸ ξόανον δὲ ἐκεῖνο εἶναι λέγουσιν ὅ ποτε [καὶ] Ὀρέστης καὶ Ἰφιγένεια ἐκ τῆς Ταυρικῆς ἐκκλέπτουσιν· ἐς δὲ τὴν σφετέραν Λακεδαιμόνιοι κομισθῆναί φασιν Ὀρέστου καὶ ἐνταῦθα βασιλεύοντος. καί μοι εἰκότα λέγειν μᾶλλόν τι δοκοῦσιν ἢ Ἀθηναῖοι. ποίῳ γὰρ δὴ λόγῳ κατέλιπεν ἂν ἐν Βραυρῶνι Ἰφιγένεια τὸ ἄγαλμα; ἢ πῶς, ἡνίκα Ἀθηναῖοι τὴν χώραν ἐκλιπεῖν παρεσκευάζοντο, οὐκ ἐσέθεντο καὶ τοῦτο ἐς τὰς ναῦς;
16.8. And yet, right down to the present day, the fame of the Tauric goddess has remained so high that the Cappadocians dwelling on the Euxine claim that the image is among them, a like claim being made by those Lydians also who have a sanctuary of Artemis Anaeitis. But the Athenians, we are asked to believe, made light of it becoming booty of the Persians. For the image at Brauron was brought to Susa, and afterwards Seleucus gave it to the Syrians of Laodicea, who still possess it.
16.8. καίτοι διαμεμένηκεν ἔτι καὶ νῦν τηλικοῦτο ὄνομα τῇ Ταυρικῇ θεῷ, ὥστε ἀμφισβητοῦσι μὲν Καππάδοκες καὶ οἱ τὸν Εὔξεινον οἰκοῦντες τὸ ἄγαλμα εἶναι παρὰ σφίσιν, ἀμφισβητοῦσι δὲ καὶ Λυδῶν οἷς ἐστιν Ἀρτέμιδος ἱερὸν Ἀναιίτιδος. Ἀθηναίοις δὲ ἄρα παρώφθη γενόμενον λάφυρον τῷ Μήδῳ· τὸ γὰρ ἐκ Βραυρῶνος ἐκομίσθη τε ἐς Σοῦσα καὶ ὕστερον Σελεύκου δόντος Σύροι Λαοδικεῖς ἐφʼ ἡμῶν ἔχουσι.
16.9. I will give other evidence that the Orthia in Lacedaemon is the wooden image from the foreigners. Firstly, Astrabacus and Alopecus, sons of Irbus, son of Amphisthenes, son of Amphicles, son of Agis, when they found the image straightway became insane. Secondly, the Spartan Limnatians, the Cynosurians, and the people of Mesoa and Pitane, while sacrificing to Artemis, fell to quarreling, which led also to bloodshed; many were killed at the altar and the rest died of disease.
16.9. μαρτύρια δέ μοι καὶ τάδε, τὴν ἐν Λακεδαίμονι Ὀρθίαν τὸ ἐκ τῶν βαρβάρων εἶναι ξόανον· τοῦτο μὲν γὰρ Ἀστράβακος καὶ Ἀλώπεκος οἱ Ἴρβου τοῦ Ἀμφισθένους τοῦ Ἀμφικλέους τοῦ Ἄγιδος τὸ ἄγαλμα εὑρόντες αὐτίκα παρεφρόνησαν· τοῦτο δὲ οἱ Λιμνᾶται Σπαρτιατῶν καὶ Κυνοσουρεῖς καὶ ⟨οἱ⟩ ἐκ Μεσόας τε καὶ Πιτάνης θύοντες τῇ Ἀρτέμιδι ἐς διαφοράν, ἀπὸ δὲ αὐτῆς καὶ ἐς φόνους προήχθησαν, ἀποθανόντων δὲ ἐπὶ τῷ βωμῷ πολλῶν νόσος ἔφθειρε τοὺς λοιπούς.
16.10. Whereat an oracle was delivered to them, that they should stain the altar with human blood. He used to be sacrificed upon whomsoever the lot fell, but Lycurgus changed the custom to a scourging of the lads, and so in this way the altar is stained with human blood. By them stands the priestess, holding the wooden image. Now it is small and light, but if ever the scourgers spare the lash because of a lad's beauty or high rank, then at once the priestess finds the image grow so heavy that she can hardly carry it.
16.10. καί σφισιν ἐπὶ τούτῳ γίνεται λόγιον αἵματι ἀνθρώπων τὸν βωμὸν αἱμάσσειν· θυομένου δὲ ὅντινα ὁ κλῆρος ἐπελάμβανε, Λυκοῦργος μετέβαλεν ἐς τὰς ἐπὶ τοῖς ἐφήβοις μάστιγας, ἐμπίπλαταί τε οὕτως ἀνθρώπων αἵματι ὁ βωμός. ἡ δὲ ἱέρεια τὸ ξόανον ἔχουσά σφισιν ἐφέστηκε· τὸ δέ ἐστιν ἄλλως μὲν κοῦφον ὑπὸ σμικρότητος, ἢν δὲ οἱ μαστιγοῦντές ποτε ὑποφειδόμενοι παίωσι κατὰ ἐφήβου κάλλος ἢ ἀξίωμα, τότε ἤδη τῇ γυναικὶ τὸ ξόανον γίνεται βαρὺ καὶ οὐκέτι εὔφορον, ἡ δὲ ἐν αἰτίᾳ τοὺς μαστιγοῦντας ποιεῖται καὶ πιέζεσθαι διʼ αὐτούς φησιν.