23.6. One hand is stretched out straight; the other holds up a torch. One might conjecture that torches are an attribute of Eileithyia because the pangs of women are just like fire. The torches might also be explained by the fact that it is Eileithyia who brings children to the light. The image is a work of Damophon the Messenian.
23.6. καὶ ταῖς χερσὶ τῇ μὲν ἐς εὐθὺ ἐκτέταται, τῇ δὲ ἀνέχει δᾷδα. Εἰλειθυίᾳ δὲ εἰκάσαι τις ἂν εἶναι δᾷδας, ὅτι γυναιξὶν ἐν ἴσῳ καὶ πῦρ εἰσιν αἱ ὠδῖνες· ἔχοιεν δʼ ἂν λόγον καὶ ἐπὶ τοιῷδε αἱ δᾷδες, ὅτι Εἰλείθυιά ἐστιν ἡ ἐς φῶς ἄγουσα τοὺς παῖδας. ἔργον δὲ τοῦ Μεσσηνίου Δαμοφῶντός ἐστι τὸ ἄγαλμα.
23.7. Not far from Eileithyia is a precinct of Asclepius, with images of him and of Health. An iambic line on the pedestal says that the artist was Damophon the Messenian. In this sanctuary of Asclepius a man of Sidon entered upon an argument with me. He declared that the Phoenicians had better notions about the gods than the Greeks, giving as an instance that to Asclepius they assign Apollo as father, but no mortal woman as his mother.
23.7. τῆς δὲ Εἰλειθυίας οὐ μακρὰν Ἀσκληπιοῦ τέ ἐστι τέμενος καὶ ἀγάλματα Ὑγείας καὶ Ἀσκληπιοῦ· ἰαμβεῖον δὲ ἐπὶ τῷ βάθρῳ τὸν Μεσσήνιον Δαμοφῶντα εἶναι τὸν εἰργασμένον φησίν. ἐν τούτῳ τοῦ Ἀσκληπιοῦ τῷ ἱερῷ ἐς ἀντιλογίαν ἀφίκετο ἀνήρ μοι Σιδόνιος, ὃς ἐγνωκέναι τὰ ἐς τὸ θεῖον ἔφασκε Φοίνικας [καὶ] τά τε ἄλλα Ἑλλήνων βέλτιον καὶ δὴ καὶ Ἀσκληπιῷ πατέρα μὲν σφᾶς Ἀπόλλωνα ἐπιφημίζειν, θνητὴν δὲ γυναῖκα οὐδεμίαν μητέρα·
23.8. Asclepius, he went on, is air, bringing health to mankind and to all animals likewise; Apollo is the sun, and most rightly is he named the father of Asclepius, because the sun, by adapting his course to the seasons, imparts to the air its healthfulness. I replied that I accepted his statements, but that the argument was as much Greek as Phoenician for at Titane in Sicyonia the same image is called both Health and... thus clearly showing that it is the course of the sun that brings health to mankind.
23.8. Ἀσκληπιὸν μὲν γὰρ ἀέρα γένει τε ἀνθρώπων εἶναι καὶ πᾶσιν ὁμοίως ζῴοις ἐπιτήδειον πρὸς ὑγίειαν, Ἀπόλλωνα δὲ ἥλιον, καὶ αὐτὸν ὀρθότατα Ἀσκληπιῷ πατέρα ἐπονομάζεσθαι, ὅτι ἐς τὸ ἁρμόζον ταῖς ὥραις ποιούμενος ὁ ἥλιος τὸν δρόμον μεταδίδωσι καὶ τῷ ἀέρι ὑγιείας. ἐγὼ δὲ ἀποδέχεσθαι μὲν τὰ εἰρημένα, οὐδὲν δέ τι Φοινίκων μᾶλλον ἢ καὶ Ἑλλήνων ἔφην τὸν λόγον, ἐπεὶ καὶ ἐν Τιτάνῃ τῆς Σικυωνίων τὸ αὐτὸ ἄγαλμα Ὑγείαν τε ὀνομάζεσθαι καὶ †παιδὶ ἦν δῆλα ὡς τὸν ἡλιακὸν δρόμον ἐπὶ γῆς ὑγίειαν ποιοῦντα ἀνθρώποις.
23.9. At Aegium you find a temple of Athena and a grove of Hera. Of Athena there are two images of white marble; the image of Hera may be seen by nobody except the woman who happens to hold the office of priestess to the goddess. Near the theater they have a sanctuary of Dionysus with an image of the god as a beardless youth. There is also in the market-place a precinct of Zeus surnamed Saviour, with two images, both of bronze, on the left as you go in; the one without a beard seemed to me the more ancient.
23.9. Αἰγιεῦσι δὲ Ἀθηνᾶς τε ναὸς καὶ Ἥρας ἐστὶν ἄλσος. Ἀθηνᾶς μὲν δὴ δύο ἀγάλματα λευκοῦ λίθου· τῆς δὲ Ἥρας τὸ ἄγαλμα ὅτι μὴ γυναιξίν, ἣ ἂν τὴν ἱερωσύνην ἔχῃ, ἄλλῳ γε δὴ οὐδενὶ ἔστι θεάσασθαι. Διονύσου δὲ πρὸς τῷ θεάτρῳ πεποίηταί σφισιν ἱερὸν καὶ ἄγαλμα, οὐκ ἔχων πω γένεια. ἔστι δὲ καὶ Διὸς ἐπίκλησιν Σωτῆρος ἐν τῇ ἀγορᾷ τέμενος καὶ ἀγάλματα ἐσελθόντων ἐν ἀριστερᾷ, χαλκοῦ μὲν ἀμφότερα, τὸ δὲ οὐκ ἔχον πω γένεια ἐφαίνετο ἀρχαιότερον εἶναί μοι.
23.10. In a building right in front of the entrance are images, of bronze like the others, representing Poseidon, Heracles, Zeus and Athena. They are called gods from Argos. The Argives say it is because they were made in Argos; the people of Aegium themselves say that the images were deposited by the Argives with them on trust.
23.10. ἐν δὲ οἰκήματι κατευθὺ τῆς ὁδοῦ, χαλκοῦ καὶ ταῦτα, ἔστι μὲν Ποσειδῶν καὶ Ἡρακλῆς, ἐστι δὲ Ζεύς τε καὶ Ἀθηνᾶ· θεοὺς δὲ σφᾶς καλοῦσιν ἐξ Ἄργους, ὡς μὲν ὁ Ἀργείων ἔχει λόγος, ὅτι ἐποιήθησαν ἐν τῇ πόλει τῇ Ἀργείων, ὡς δὲ αὐτοὶ λέγουσιν οἱ Αἰγιεῖς, παρακαταθήκη σφίσιν ὑπὸ Ἀργείων ἐδόθη ⟨τὰ⟩ ἀγάλματα.
23.11. They say further that they were ordered to sacrifice each day to the images. But bethinking themselves of a trick they sacrificed a vast number of animals, but the victims they ate up at public feasts, so that they were not put to any expense. At last the Argives asked for the images to be returned, whereupon the people of Aegium asked for the cost of the sacrifices. As the Argives had not the means to pay, they left the images at Aegium.
23.11. καὶ αὐτοῖς καὶ τάδε ἔτι προσταχθῆναί φασιν, ἑκάστῃ τοῖς ἀγάλμασιν ἡμέρᾳ θύειν· αὐτοὶ δὲ σόφισμα εὑρόντες θύειν μὲν πλεῖστα ὅσα, κατευωχουμένοις δὲ τὰ ἱερεῖα ἐν κοινῷ ἀνάλωμα οὐδὲν ἐς αὐτὰ γίνεσθαι· τέλος δὲ ἀπαιτεῖσθαι ὑπὸ τῶν Ἀργείων καὶ αὐτοὺς τὰ ἐς τὰς θυσίας ἀναλούμενα ἀπαιτεῖν· τοὺς δὲ—οὐ γὰρ ἔχειν ἐκτῖσαι—καταλιπεῖν σφισιν αὐτοὺς τὰ ἀγάλματα.
24.1. By the market-place at Aegium is a temple shared by Apollo and Artemis in common; and in the market-place there is a sanctuary of Artemis, who is represented in the act of shooting an arrow, and also the grave of Talthybius the herald. There is also at Sparta a barrow serving as a tomb to Talthybius, and both cities sacrifice to him as to a hero.
24.1. Αἰγιεῦσι δὲ ἔστι μὲν πρὸς τῇ ἀγορᾷ ναὸς Ἀπόλλωνι καὶ Ἀρτέμιδι ἐν κοινῷ, ἔστι δὲ ἐν τῇ ἀγορᾷ ἱερὸν Ἀρτέμιδος, τοξευούσῃ δὲ εἴκασται, καὶ Ταλθυβίου τοῦ κήρυκος τάφος· κέχωσται δὲ τῷ Ταλθυβίῳ καὶ ἄλλο μνῆμα ἐν Σπάρτῃ, καὶ αὐτῷ αἱ πόλεις ἐναγίζουσιν ἀμφότεραι.
24.2. By the sea at Aegium is a sanctuary of Aphrodite, and after it one of Poseidon; there is also one of the Maiden, daughter of Demeter, and one to Zeus Homagyrius ( Assembler). Here are images of Zeus, of Aphrodite and of Athena. The surname Assembler was given to Zeus because in this place Agamemnon assembled the most eminent men in Greece, in order that they might consult together how to make war on the empire of Priam. Among the claims of Agamemnon to renown is that he destroyed Troy and the cities around her with the forces that followed him originally, without any later reinforcements.
24.2. πρὸς θαλάσσῃ δὲ Ἀφροδίτης ἱερὸν ἐν Αἰγίῳ καὶ μετʼ αὐτὸ Ποσειδῶνος, Κόρης τε πεποίηται τῆς Δήμητρος καὶ τέταρτον Ὁμαγυρίῳ Διί. ἐνταῦθα Διὸς καὶ Ἀφροδίτης ἐστὶ καὶ Ἀθηνᾶς ἀγάλματα· Ὁμαγύριος δὲ ἐγένετο τῷ Διὶ ἐπίκλησις, ὅτι Ἀγαμέμνων ἤθροισεν ἐς τοῦτο τὸ χωρίον τοὺς λόγου μάλιστα ἐν τῇ Ἑλλάδι ἀξίους, μεθέξοντας ἐν κοινῷ βουλῆς καθʼ ὅντινα χρὴ τρόπον ἐπὶ ἀρχὴν τὴν Πριάμου στρατεύεσθαι. Ἀγαμέμνονι δὲ καὶ ἄλλα ἐστὶν ἐς ἔπαινον καὶ ὅτι τοῖς ἐξ ἀρχῆς ἀκολουθήσασι καὶ οὐδεμιᾶς ἐπελθούσης ὕστερον στρατιᾶς τήν τε Ἴλιον ἐπόρθησε καὶ ὅσαι περίοικοι πόλεις ἦσαν.
24.3. Adjoining Zeus the Assembler is a sanctuary of Demeter Panachaean. The beach, on which the people of Aegium have the sanctuaries I have mentioned, affords a plentiful supply of water from a spring; it is pleasing both to the eye and to the taste. They have also a sanctuary of Safety. Her image may be seen by none but the priests, and the following ritual is performed. They take cakes of the district from the goddess and throw them into the sea, saying that they send them to Arethusa at Syracuse.
24.3. ἐφεξῆς δὲ τῷ Ὁμαγυρίῳ Διὶ Παναχαιᾶς ἐστι Δήμητρος. παρέχεται δὲ ὁ αἰγιαλός, ἐν ᾧ καὶ τὰ ἱερὰ Αἰγιεῦσίν ἐστι τὰ εἰρημένα, ὕδωρ ἄφθονον θεάσασθαί τε καὶ πιεῖν ἐκ πηγῆς ἡδύ. ἔστι δέ σφισι καὶ Σωτηρίας ἱερόν. ἰδεῖν μὲν δὴ τὸ ἄγαλμα οὐδενὶ πλὴν τῶν ἱερωμένων ἔστι, δρῶσι δὲ ἄλλα τοιαῦτα· λαμβάνοντες παρὰ τῆς θεοῦ πέμματα ἐπιχώρια ἀφιᾶσιν ἐς θάλασσαν, πέμπειν δὲ τῇ ἐν Συρακούσαις Ἀρεθούσῃ φασὶν αὐτά.
24.4. There are at Aegium other images made of bronze, Zeus as a boy and Heracles as a beardless youth, the work of Ageladas of Argos. Priests are elected for them every year, and each of the two images remains at the house of the priest. In a more remote age there was chosen to be priest for Zeus from the boys he who won the prize for beauty. When his beard began to grow the honor for beauty passed to another boy. Such were the customs. Even in my time the Achaean assembly still meets at Aegium, just as the Amphictyons do at Thermopylae and at Delphi.
24.4. ἔστι δὲ καὶ ἄλλα Αἰγιεῦσιν ἀγάλματα χαλκοῦ πεποιημένα, Ζεύς τε ἡλικίαν παῖς καὶ Ἡρακλῆς, οὐδὲ οὗτος ἔχων πω γένεια, Ἀγελάδα τέχνη τοῦ Ἀργείου. τούτοις κατὰ ἔτος ἱερεῖς αἱρετοὶ γίνονται, καὶ ἑκάτερα τῶν ἀγαλμάτων ἐπὶ ταῖς οἰκίαις μένει τοῦ ἱερωμένου. τὰ δὲ ἔτι παλαιότερα προεκέκριτο ἐκ τῶν παίδων ἱερᾶσθαι τῷ Διὶ ὁ νικῶν κάλλει· ἀρχομένων δὲ αὐτῷ γενείων ἐς ἄλλον παῖδα ἡ ἐπὶ τῷ κάλλει μετῄει τιμή. ταῦτα μὲν οὕτως ἐνομίζετο· ἐς δὲ Αἴγιον καὶ ἐφʼ ἡμῶν ἔτι συνέδριον τὸ Ἀχαιῶν ἀθροίζεται, καθότι ἐς Θερμοπύλας τε καὶ ἐς Δελφοὺς οἱ Ἀμφικτύονες.
24.5. Going on further you come to the river Selinus, and forty stades away from Aegium is a place on the sea called Helice. Here used to be situated a city Helice, where the Ionians had a very holy sanctuary of Heliconian Poseidon. Their worship of Heliconian Poseidon has remained, even after their expulsion by the Achaeans to Athens, and subsequently from Athens to the coasts of Asia. At Miletus too on the way to the spring Biblis there is before the city an altar of Heliconian Poseidon, and in Teos likewise the Heliconian has a precinct and an altar, well worth seeing.
24.5. ἰόντι δὲ ἐς τὸ πρόσω Σελινοῦς τε ποταμὸς καὶ ἀπωτέρω τεσσαράκοντα Αἰγίου σταδίοις ἐπὶ θαλάσσῃ χωρίον ἐστὶν Ἑλίκη. ἐνταῦθα ᾤκητο Ἑλίκη πόλις καὶ Ἴωσιν ἱερὸν ἁγιώτατον Ποσειδῶνος ἦν Ἑλικωνίου. διαμεμένηκε δέ σφισι, καὶ ὡς ὑπὸ Ἀχαιῶν ἐκπεσόντες ἐς Ἀθήνας καὶ ὕστερον ἐξ Ἀθηνῶν ἐς τὰ παραθαλάσσια ἀφίκοντο τῆς Ἀσίας, σέβεσθαι Ποσειδῶνα Ἑλικώνιον· καὶ Μιλησίοις τε ἰόντι ἐπὶ τὴν πηγὴν τὴν Βιβλίδα Ποσειδῶνος πρὸ τῆς πόλεώς ἐστιν Ἑλικωνίου βωμὸς καὶ ὡσαύτως ἐν Τέῳ περίβολός τε καὶ βωμός ἐστι τῷ Ἑλικωνίῳ θέας ἄξιος.
24.6. There are also passages in Homer referring to Helice and the Heliconian Poseidon. But later on the Achaeans of the place removed some suppliants from the sanctuary and killed them. But the wrath of Poseidon visited them without delay; an earthquake promptly struck their land and swallowed up, without leaving a trace for posterity to see, both the buildings and the very site on which the city stood.
24.6. ἔστι δὲ καὶ Ὁμήρῳ πεποιημένα ἐς Ἑλίκην καὶ τὸν Ἑλικώνιον Ποσειδῶνα. χρόνῳ δὲ ὕστερον Ἀχαιοῖς τοῖς ἐνταῦθα, ἱκέτας ἄνδρας ἀποστήσασιν ἐκ τοῦ ἱεροῦ καὶ ἀποκτείνασιν, οὐκ ἐμέλλησε τὸ μήνιμα ἐκ τοῦ Ποσειδῶνος, ἀλλὰ σεισμὸς ἐς τὴν χώραν σφίσιν αὐτίκα κατασκήψας τῶν τε οἰκοδομημάτων τὴν κατασκευὴν καὶ ὁμοῦ τῇ κατασκευῇ καὶ αὐτὸ τῆς πόλεως τὸ ἔδαφος ἀφανὲς ἐς τοὺς ἔπειτα ἐποίησε.
24.7. Warnings, usually the same in all cases, are wont to be sent by the god before violent and far-reaching earthquakes. Either continuous storms of rain or else continuous droughts occur before earthquakes for an unusual length of time, and the weather is unseasonable. In winter it turns too hot, and in summer along with a tendency to haze the orb of the sun presents an unusual color, slightly inclining to red or else to black.
24.7. τὰ μὲν οὖν ἄλλα ἐπὶ τοῖς σεισμοῖς, ὅσοι μεγέθει τε ὑπερήρκασι καὶ ἐπὶ μήκιστον διικνοῦνται τῆς γῆς, προσημαίνειν ὁ θεὸς κατὰ τὰ αὐτὰ ὡς τὸ ἐπίπαν εἴωθεν—ἢ γὰρ ἐπομβρίαι συνεχεῖς ἢ αὐχμοὶ πρὸ τῶν σεισμῶν συμβαίνουσιν ἐπὶ χρόνον πλείονα, καὶ ὁ ἀὴρ παρὰ τὴν ἑκάστοτε τοῦ ἔτους ὥραν χειμῶνός τε γίνεται καυματωδέστερος καὶ ἐν θέρει μετὰ ἀχλύος μᾶλλον ὁ κύκλος παρέχεται τοῦ ἡλίου τὴν χρόαν παρὰ τὸ εἰωθὸς ἤτοι ἐς τὸ ἐρυθρότερον ἢ καὶ ἡσυχῇ ῥέπουσαν ἐς τὸ μελάντερον·
24.8. Springs of water generally dry up; blasts of wind sometimes swoop upon the land and overturn the trees; occasionally great flames dart across the sky; the shapes of stars too appear such as have never been witnessed before, producing consternation in those that witness them; furthermore there is a violent rumbling of winds beneath the earth—these and many other warnings is the god wont to send before violent earthquakes occur.
24.8. τῶν τε ὑδάτων ὡς τὸ πολὺ ἐπιλείπουσιν αἱ πηγαί, καὶ ἀνέμων ἔστιν οἷς ἐνέπεσον ἐς τὴν χώραν ἐμβολαὶ περιτρέπουσαι τὰ δένδρα, καί που καὶ ἐν τῷ οὐρανῷ διαδρομαὶ σὺν πολλῇ τῇ φλογί, τὰ δὲ καὶ ἀστέρων ὤφθη σχήματα οὔτε ἐγνωσμένα ὑπὸ τῶν πρότερον καὶ μεγάλην τοῖς ὁρῶσιν ἐμποιοῦντα ἔκπληξιν, ἔτι δὲ καὶ τῆς γῆς κάτω πνευμάτων ὑπήχησις ἰσχυρά, ἄλλα τε πολλὰ ὁ θεὸς ἐπὶ τοῖς βιαίοις τῶν σεισμῶν ἐθέλει προενδείκνυσθαι·
24.9. The shock itself is not of one fixed type, but the original inquirers into such matters and their pupils have been able to discover the following forms of earthquake. The mildest form—that is, if such a calamity admits of mitigation—is when there coincides with the original shock, which levels the buildings with the ground, a shock in the opposite direction, counteracting the first and raising up the buildings already knocked over.
24.9. —τῆς δὲ κινήσεως αὐτῆς καθέστηκεν οὐχ εἷς τρόπος, ἀλλʼ οἱ φροντίσαντες τὰ τοιαῦτα ἐξ ἀρχῆς καὶ οἱ παρʼ ἐκείνων διδαχθέντες ἰδέας καταμαθεῖν ἐδυνήθησαν τοσάσδε ἐπὶ τοῖς σεισμοῖς. ἠπιώτατος μέν ἐστιν αὐτῶν, ἢν δὴ ἐν κακῷ γε τοσούτῳ ῥᾳστώνην ἐνεῖναί τινα ἡγησώμεθα, ἐπειδὰν ὁμοῦ τῇ κινήσει τῇ ἀρξαμένῃ τὸ πρῶτον καὶ τῇ ἐς τὸ ἔδαφος τροπῇ τῶν οἰκοδομημάτων ἀντιστᾶσα ἐναντία κίνησις ἐξεγείρῃ τὰ ἤδη τραπέντα, —καὶ ἐν τῇ τοιᾷδε ἰδέᾳ τοῦ σεισμοῦ κίονας ὁρᾶν ἔστιν ἀνορθουμένους οἳ ὀλίγου ἐδέησαν ἐς ἅπαν ἐκριφῆναι, καὶ ὁπόσα διέστη τοίχων συνερχόμενα ἐς τὸ ἐξ ἀρχῆς·
24.10. In this form of' earthquake pillars may be seen righting themselves which have been almost entirely uprooted, split walls coming together to their original position; beams, dislocated by the shock, go back to their places, and likewise channels, and such-like means of furthering the flow of water, have their cracks cemented better than they could be by human craftsmen. Now the second form of earthquake brings destruction to anything liable to it, and it throws over at once, as it were by a battering-ram, whatever meets the force of its impact.
24.10. δοκοὶ δέ, ὅσας ἐκτὸς ὀλισθεῖν ἐποίησεν ἡ κίνησις, ἐπανίασιν αὖθις ἐς τὰς ἕδρας· ὡσαύτως δὲ καὶ ὀχετῶν κατασκευῆς καὶ εἰ δή τι ἄλλο ἐπὶ ὕδατος ῥοαῖς προάγει, καὶ τούτων συνδεῖ τὰ διεσπασμένα μᾶλλον ἢ ἀνθρώπων τεκτόνων· —ὁ δὲ δὴ δεύτερος τῶν σεισμῶν ἀπώλειάν τε τῶν ἑτοιμοτέρων φέρει καί, ἐφʼ ὅ τι ἂν βάλῃ τὴν ὁρμήν, ἀνέκλινεν αὐτίκα τοῖς ἐς πολιορκίαν μηχανήμασιν ὁμοίως.
24.11. The most destructive kind of earthquake the experts are wont to liken to the symptoms of a man suffering from a non-intermittent fever, the breathing of such a patient being rapid and laboured. There are symptoms of this to be found in many parts of the body, especially at each wrist. In the same way, they say, the earthquake dives directly under buildings and shakes up their foundations, just as molehills come up from the bowels of the earth. It is this sort of shock alone that leaves no trace on the ground that men ever dwelt there.
24.11. τὸν δὲ αὐτῶν ὀλεθριώτατον τοιῷδέ τινι ἐθέλουσιν εἰκάζειν, τὸ ἐντὸς τοῦ ἀνθρώπου πνεῦμα εἰ συνεχεῖ πυρετῷ πυκνότερόν τε καὶ ὑπὸ πολλῆς ἄνω τῆς βίας ⟨ὠθοῖτο⟩· τοῦτο δὲ ἀλλαχοῦ τε τοῦ σώματος ἐπισημαίνει καὶ ἐν ταῖς χερσὶν ὑπὸ ἑκάτερον μάλιστα τὸν καρπόν. κατὰ ταὐτὰ οὖν καὶ τὸν σεισμὸν [εἴτʼ] εὐθὺ ὑποδύεσθαι τῶν οἰκοδομημάτων καὶ θεμέλια ἀναπάλλειν φασὶν αὐτόν, καθότι καὶ τὰ ἔργα τῶν σφαλάκων ἐκ μυχοῦ τῆς γῆς ἀναπέμπεται· μόνη τε ἡ τοιαύτη κίνησις οὐδὲ τοῦ οἰκισθῆναί ποτε ὑπολείπει σημεῖα ἐν τῇ γῇ.
24.12. This was the type of earthquake, they say, that on the occasion referred to levelled Helice to the ground, and that it was accompanied by another disaster in the season of winter. The sea flooded a great part of the land, and covered up the whole of Helice all round. Moreover, the tide was so deep in the grove of Poseidon that only the tops of the trees remained visible. What with the sudden earthquake, and the invasion of the sea that accompanied it, the tidal wave swallowed up Helice and every man in it.
24.12. τότε δὲ ἰδέαν μὲν ταύτην ἐπὶ τῇ Ἑλίκῃ τοῦ σεισμοῦ τὴν ἐς τὸ ἔδαφος ἀνακινοῦσαν, σὺν δὲ αὐτῇ καὶ ἄλλο πῆμα τοιόνδε οἱ ἐπιγενέσθαι φασὶν ὥρᾳ χειμῶνος. ἐπῆλθε γάρ σφισιν ἐπὶ πολὺ τῆς χώρας ἡ θάλασσα καὶ τὴν Ἑλίκην περιέλαβεν ἐν κύκλῳ πᾶσαν· καὶ δὴ καὶ τὸ ἄλσος τοῦ Ποσειδῶνος ἐπὶ τοσοῦτον ἐπέσχεν ὁ κλύδων ὡς τὰ ἄκρα τῶν δένδρων σύνοπτα εἶναι μόνον. σείσαντος δὲ ἐξαίφνης τοῦ θεοῦ καὶ ὁμοῦ τῷ σεισμῷ τῆς θαλάσσης ἀναδραμούσης, καθείλκυσεν αὔτανδρον τὸ κῦμα τὴν Ἑλίκην.
24.13. A similar fate, though different in type, came upon a city on Mount Sipylus, so that it vanished into a chasm. The mountain split, water welled up from the fissure, and the chasm became a lake called Saloe. The ruins of the city were to be seen in the lake, until the water of the torrent hid them from view. The ruins of Helice too are visible, but not so plainly now as they were once, because they are corroded by the salt water.
24.13. τοιοῦτό γε δὴ κατέλαβεν, [καὶ] ἕτερον τὴν ἰδέαν, ἐν Σιπύλῳ πόλιν ἐς χάσμα ἀφανισθῆναι· ἐξ ὅτου δὲ [ἡ ἰδέα] κατεάγη τοῦ ὄρους, ὕδωρ αὐτόθεν ἐρρύη, καὶ λίμνη τε ὀνομαζομένη Σαλόη τὸ χάσμα ἐγένετο καὶ ἐρείπια πόλεως δῆλα ἦν ἐν τῇ λίμνῃ, πρὶν ἢ τὸ ὕδωρ ἀπέκρυψεν αὐτὰ τοῦ χειμάρρου. σύνοπτα δὲ καὶ Ἑλίκης ἐστὶ τὰ ἐρείπια, οὐ μὴν ἔτι γε ὁμοίως, ἅτε ὑπὸ τῆς ἅλμης λελυμασμένα.
25.1. The disaster that befell Helice is but one of the many proofs that the wrath of the God of Suppliants is inexorable. The god at Dodona too manifestly advises us to respect suppliants. For about the time of Apheidas the Athenians received from Zeus of Dodona the following verses:—Consider the Areopagus, and the smoking altarsOf the Eumenides, where the Lacedaemonians are to be thy suppliants,When hard-pressed in war. Kill them not with the sword,And wrong not suppliants. For suppliants are sacred and holy.
25.1. τὸ δὲ τοῦ Ἱκεσίου μήνιμα πάρεστι μὲν τοῖς ἐς τὴν Ἑλίκην, πάρεστι δὲ καὶ ἄλλοις διδαχθῆναι πολλοῖς ὡς ἔστιν ἀπαραίτητον· φαίνεται δὲ καὶ ὁ θεὸς παραινῶν ὁ ἐν Δωδώνῃ νέμειν ἐς ἱκέτας αἰδῶ. Ἀθηναίοις γὰρ ἐπὶ ἡλικίας μάλιστα τῆς Ἀφείδαντος ἀφίκετο παρὰ τοῦ ἐν Δωδώνῃ Διὸς τὰ ἔπη τάδε·φράζεο δʼ Ἄρειόν τε πάγον βωμούς τε θυώδειςΕὐμενίδων, ὅθι χρὴ Λακεδαιμονίους ⟨σʼ⟩ ἱκετεῦσαιδουρὶ πιεζομένους. τοὺς μὴ σὺ κτεῖνε σιδήρῳ,μηδʼ ἱκέτας ἀδικεῖν· ἱκέται δʼ ἱεροί τε καὶ ἁγνοί.
25.2. The Greeks were reminded of these words when Peloponnesians arrived at Athens at the time when the Athenian king was Codrus, the son of Melanthus. Now the rest of the Peloponnesian army, on learning of the death of Codrus and of the manner of it, departed from Attica, the oracle from Delphi making them despair of success in the future; but certain Lacedaemonians, who got unnoticed within the walls in the night, perceived at daybreak that their friends had gone, and when the Athenians gathered against them, they took refuge in the Areopagus at the altars of the goddesses called August.
25.2. ταῦτα Ἕλλησιν ἦλθεν ἐς μνήμην, ὅτε ἀφίκοντο ἐπὶ Ἀθήνας Πελοποννήσιοι, τότε Κόδρου τοῖς Ἀθηναίοις τοῦ Μελάνθου βασιλεύοντος. ὁ μὲν δὴ ἄλλος στρατὸς τῶν Πελοποννησίων ἀπεχώρησεν ἐκ τῆς Ἀττικῆς, ἐπειδὴ ἐπύθοντο τοῦ Κόδρου τὴν τελευτὴν καὶ ὅντινα ἐγένετο αὐτῷ τρόπον· οὐ γὰρ εἶναι νίκην ἔτι σφίσι κατὰ τὸ ἐκ Δελφῶν μάντευμα ἤλπιζον· Λακεδαιμονίων δὲ ἄνδρες γενόμενοι μὲν ἐντὸς τείχους λανθάνουσιν ἐν τῇ νυκτί, ἅμα δὲ ἡμέρᾳ τούς τε ἑαυτῶν ἀπεληλυθότας αἰσθάνονται καὶ ἀθροιζομένων ἐπʼ αὐτοὺς τῶν Ἀθηναίων καταφεύγουσιν ἐς τὸν Ἄρειον πάγον καὶ ἐπὶ τῶν θεῶν αἳ Σεμναὶ καλοῦνται τοὺς βωμούς.
25.3. On this occasion the Athenians allowed the suppliants to go away unharmed, but subsequently the magistrates themselves put to death the suppliants of Athena, when Cylon and his supporters had seized the Acropolis. So the slayers themselves and also their descendants were regarded as accursed to the goddess. The Lacedaemonians too put to death men who had taken refuge in the sanctuary of Poseidon at Taenarum. Presently their city was shaken by an earthquake so continuous and violent that no house in Lacedaemon could resist it.
25.3. Ἀθηναῖοι δὲ τότε μὲν διδόασι τοῖς ἱκέταις ἀπελθεῖν ἀζημίοις, χρόνῳ δὲ ὕστερον αὐτοὶ οἱ ἔχοντες τὰς ἀρχὰς διέφθειραν τῆς Ἀθηνᾶς ἱκέτας τῶν Κύλωνι ὁμοῦ τὴν ἀκρόπολιν κατειληφότων· καὶ αὐτοί τε ⟨οἱ⟩ ἀποκτείναντες ἐνομίσθησαν καὶ οἱ ἐξ ἐκείνων ἐναγεῖς τῆς θεοῦ. Λακεδαιμονίοις δέ, ἀποκτείνασι καὶ τούτοις ἄνδρας ἐς τὸ ἱερὸν καταπεφευγότας τὸ ἐπὶ Ταινάρῳ τοῦ Ποσειδῶνος, οὐ μετὰ πολὺ ἐσείσθη σφίσιν ἡ πόλις συνεχεῖ τε ὁμοῦ καὶ ἰσχυρῷ τῷ σεισμῷ, ὥστε οἰκίαν μηδεμίαν τῶν ἐν Λακεδαίμονι ἀντισχεῖν.
25.4. The destruction of Helice occurred while Asteius was still archon at Athens, in the fourth year of the hundred and first Olympiad, whereat Damon of Thurii was victorious for the first time. As none of the people of Helice were left alive, the land is occupied by the people of Aegium.
25.4. ἐγένετο δὲ τῆς Ἑλίκης ἀπώλεια Ἀστείου μὲν Ἀθήνῃσιν ἔτι ἄρχοντος, τετάρτῳ δὲ ἔτει τῆς πρώτης Ὀλυμπιάδος ἐπὶ ταῖς ἑκατόν, ἣν Δάμων Θούριος ἐνίκα τὸ πρῶτον. Ἑλικαέων δὲ οὐκέτι ὄντων νέμονται τὴν χώραν οἱ Αἰγιεῖς.
25.5. After Helice you will turn from the sea to the right and you will come to the town of Ceryneia. It is built on a mountain above the high road, and its name was given to it either by a native potentate or by the river Cerynites, which, flowing from Arcadia and Mount Ceryneia, passes through this part of Achaia. To this part came as settlers Mycenaeans from Argolis because of a catastrophe. Though the Argives could not take the wall of Mycenae by storm, built as it was like the wall of Tiryns by the Cyclopes, as they are called, yet the Mycenaeans were forced to leave their city through lack of provisions.
25.5. μετὰ δὲ Ἑλίκην ἀποτραπήσῃ τε ἀπὸ θαλάσσης ἐς δεξιὰν καὶ ἥξεις ἐς πόλισμα Κερύνειαν· ᾤκισται δὲ ὑπὲρ τὴν λεωφόρον ἐν ὄρει, καί οἱ τὸ ὄνομα ἢ δυνάστης ἐπιχώριος ἢ ὁ Κερυνίτης ποταμὸς πεποίηκεν, ὃς ἐξ Ἀρκαδίας καὶ ὄρους Κερυνείας ῥέων Ἀχαιοὺς τοὺς ταύτῃ παρέξεισι. παρὰ τούτους σύνοικοι Μυκηναῖοι κατὰ συμφορὰν ἀφίκοντο ἐκ τῆς Ἀργολίδος. Μυκηναίοις [μὲν] γὰρ τὸ μὲν τεῖχος ἁλῶναι κατὰ τὸ ἰσχυρὸν οὐκ ἐδύνατο ὑπὸ Ἀργείων, ἐτετείχιστο γὰρ κατὰ ταὐτὰ τῷ ἐν Τίρυνθι ὑπὸ τῶν Κυκλώπων καλουμένων, κατὰ ἀνάγκην δὲ ἐκλείπουσι Μυκηναῖοι τὴν πόλιν ἐπιλειπόντων σφᾶς τῶν σιτίων, καὶ ἄλλοι μέν τινες ἐς Κλεωνὰς ἀποχωροῦσιν ἐξ αὐτῶν, τοῦ δήμου δὲ πλέον μὲν ἥμισυ ἐς Μακεδονίαν καταφεύγουσι παρὰ Ἀλέξανδρον, ᾧ Μαρδόνιος ὁ Γωβρύου τὴν ἀγγελίαν ἐπίστευσεν ἐς Ἀθηναίους ἀπαγγεῖλαι·
25.6. Some of them departed for Cleonae, but more than half of the population took refuge with Alexander in Macedonia, to whom Mardonius, the son of Gobryas, entrusted the message to be given to the Athenians. The rest of the population came to Ceryneia, and the addition of the Mycenaeans made Ceryneia more powerful, through the increase of the population, and more renowned for the future.
25.6. ὁ δὲ ἄλλος δῆμος ἀφίκοντο ἐς τὴν Κερύνειαν, καὶ δυνατωτέρα τε ἡ Κερύνεια οἰκητόρων πλήθει καὶ ἐς τὸ ἔπειτα ἐγένετο ἐπιφανεστέρα διὰ τὴν συνοίκησιν τῶν Μυκηναίων.
25.7. In Ceryneia is a sanctuary of the Eumenides, which they say was established by Orestes. Whosoever enters with the desire to see the sights, if he be guilty of bloodshed, defilement or impiety, is said at once to become insane with fright, and for this reason the right to enter is not given to all and sundry. The images made of wood... they are not very large in size, and at the entrance to the sanctuary are statues of women, made of stone and of artistic workmanship. The natives said that the women are portraits of the former priestesses of the Eumenides.
25.7. ἐν Κερυνείᾳ δὲ ἱερόν ἐστιν Εὐμενίδων· ἱδρύσασθαι δὲ αὐτὸ Ὀρέστην λέγουσιν. ὃς δʼ ἂν ἐνταῦθα ἢ αἵματι ἢ ἄλλῳ τῳ μιάσματι ἔνοχος ἢ καὶ ἀσεβὴς ἐσέλθῃ θέλων θεάσασθαι, αὐτίκα λέγεται δείμασιν ἐκτὸς τῶν φρενῶν γίνεσθαι· καὶ τοῦδε ἕνεκα οὐ τοῖς πᾶσιν ἡ ἔσοδος οὐδὲ ἐξ ἐπιδρομῆς ἐστι. τοῖς μὲν δὴ ἀγάλμασι ξύλων εἰργασμένοις μέγεθός εἰσιν οὐ μεγάλοι, κατὰ δὲ τὴν ἔσοδον ἐς τὸ ἱερὸν γυναικῶν εἰκόνες λίθου τέ εἰσιν εἰργασμέναι καὶ ἔχουσαι τέχνης εὖ· ἐλέγοντο δὲ ὑπὸ τῶν ἐπιχωρίων ἱέρειαι ταῖς Εὐμενίσιν αἱ γυναῖκες γενέσθαι.
25.8. On returning from Ceryneia to the high road, if you go along it for a short distance you may turn aside again to Bura, which is situated on a mountain to the right of the sea. It is said that the name was given to the city from a woman called Bura, who was the daughter of Ion, son of Xuthus, and of Helice. When the god wiped off Helice from the face of the earth, Bura too suffered a severe earthquake, so that not even the ancient images were left in the sanctuaries.
25.8. ἐκ Κερυνείας δὲ ἐπανελθόντι ἐς τὴν λεωφόρον καὶ ὁδεύσαντι οὐκ ἐπὶ πολὺ δεύτερα ἔστιν ἐς Βοῦραν ἀποτραπέσθαι· θαλάσσης δὲ ἐν δεξιᾷ [καὶ] ἡ Βοῦρα ἐν ὄρει κεῖται. τεθῆναι δέ φασι τῇ πόλει τὸ ὄνομα ἀπὸ γυναικὸς Βούρας, θυγατέρα δʼ αὐτὴν Ἴωνος τοῦ Ξούθου καὶ Ἑλίκης εἶναι. ὅτε δὲ Ἑλίκην ἐποίησεν ἄδηλον ἐξ ἀνθρώπων ὁ θεός, τότε καὶ τὴν Βοῦραν σεισμὸς ἐπέλαβεν ἰσχυρός, ὡς μηδὲ τὰ ἀγάλματα ἐν τοῖς ἱεροῖς ὑπολειφθῆναι τὰ ἀρχαῖα.
25.9. The only Burians to survive were those who chanced to be absent at the time, either on active service or for some other reason, and these became the second founders of Bura. There is a temple here of Demeter, one of Aphrodite and Dionysus, and a third of Eileithyia. The images are of Pentelic marble, and were made by Eucleides of Athens. There is drapery for Demeter. Isis too has a sanctuary.
25.9. ὁπόσοι δὲ τηνικαῦτα ἀποδημοῦντες ἢ στρατείας ἕνεκα ἔτυχον ἢ κατὰ πρόφασιν ἀλλοίαν, μόνοι τε οὗτοι Βουρέων ἐλείφθησαν καὶ αὐτοὶ τῆς Βούρας ἐγένοντο οἰκισταί. ναὸς ἐνταῦθα Δήμητρος, ὁ δὲ Ἀφροδίτης Διονύσου τέ ἐστι, καὶ ἄλλος Εἰλειθυίας· λίθου τοῦ Πεντελησίου τὰ ἀγάλματα, Ἀθηναίου δὲ ἔργα Εὐκλείδου· καὶ τῇ Δήμητρί ἐστιν ἐσθής. πεποίηται δὲ καὶ Ἴσιδι ἱερόν.
25.10. On descending from Bura towards the sea you come to a river called Buraicus, and to a small Heracles in a cave. He too is surnamed Buraicus, and here one can divine by means of a tablet and dice. He who inquires of the god offers up a prayer in front of the image, and after the prayer he takes four dice, a plentiful supply of which are placed by Heracles, and throws them upon the table. For every figure made by the dice there is an explanation expressly written on the tablet.
25.10. καταβάντων δὲ ἐκ Βούρας ὡς ἐπὶ θάλασσαν ποταμός τε Βουραϊκὸς ὀνομαζόμενος καὶ Ἡρακλῆς οὐ μέγας ἐστὶν ἐν σπηλαίῳ· ἐπίκλησις μὲν καὶ τούτου Βουραϊκός, μαντείας δὲ ἐπὶ πίνακί τε καὶ ἀστραγάλοις ἔστι ⟨λαβεῖν⟩. εὔχεται μὲν γὰρ πρὸ τοῦ ἀγάλματος ὁ τῷ θεῷ χρώμενος, ἐπὶ δὲ τῇ εὐχῇ λαβὼν ἀστραγάλους —οἱ δὲ ἄφθονοι παρὰ τῷ Ἡρακλεῖ κεῖνται—τέσσαρας ἀφίησιν ἐπὶ τῆς τραπέζης· ἐπὶ δὲ παντὶ ἀστραγάλου σχήματι γεγραμμένα ἐν πίνακι ἐπίτηδες ἐξήγησιν ἔχει τοῦ σχήματος.
25.11. The straight road from Helice to the Heracles is about thirty stades. Going on from the Heracles you come to the mouth of a river that descends from a mountain in Arcadia and never dries up. The river itself is called the Crathis, which is also the name of the mountain where the river has its source. From this Crathis the river too by Crotona in Italy has been named.
25.11. σταδίων ἐπὶ τὸν Ἡρακλέα ὡς τριάκοντα ἐξ Ἑλίκης ὁδὸς ἡ εὐθεῖά ἐστι. προελθόντι δὲ ἀπὸ τοῦ Ἡρακλέους ποταμὸς ἐς θάλασσαν ἐκδίδωσιν ἀέναος ἐξ ὄρους Ἀρκαδικοῦ κατερχόμενος, ὄνομα δὲ αὐτῷ ⟨τε⟩ [καὶ] τῷ ποταμῷ Κρᾶθις καὶ ἔνθα αἱ πηγαὶ τοῦ ποταμοῦ τῷ ὄρει· ἀπὸ ταύτης τῆς Κράθιδος καὶ πρὸς Κρότωνι τῇ ἐν Ἰταλίᾳ ποταμὸς ὄνομα ἔσχηκε.
25.12. By the Achaean Crathis once stood Aegae, a city of the Achaeans. In course of time, it is said, it was abandoned because its people were weak. This Aegae is mentioned by Homer in Hera's speech:—They bring thee gifts up to Helice and to Aegae.Hence it is plain that Poseidon was equally honored at Helice and at Aegae.
25.12. πρὸς δὲ τῇ Ἀχαϊκῇ Κράθιδι Ἀχαιῶν ποτε ᾠκεῖτο Αἰγαὶ πόλις· ἐκλειφθῆναι δὲ αὐτὴν ἀνὰ χρόνον ὑπὸ ἀσθενείας λέγουσι. τούτων δὲ καὶ Ὅμηρος τῶν Αἰγῶν ἐν Ἥρας λόγοις ἐποιήσατο μνήμην,οἱ δέ τοι εἰς Ἑλίκην τε καὶ Αἰγὰς δῶρʼ ἀνάγουσι,δῆλον ὡς γέρα τοῦ Ποσειδῶνος ἐπʼ ἴσης ἔν τε Ἑλίκῃ καὶ ἐν ταῖς Αἰγαῖς ἔχοντος.
25.13. At no great distance from the Crathis you will find a tomb on the right of the road, and on the tombstone a man standing by the side of a horse; the colors of the painting have faded. From the grave it is a journey of about thirty stades to what is called the Gaeus, a sanctuary of Earth surnamed Broad-bosomed, whose wooden image is one of the very oldest. The woman who from time to time is priestess henceforth remains chaste, and before her election must not have had intercourse with more than one man. The test applied is drinking bull's blood. Any woman who may chance not to speak the truth is immediately punished as a result of this test. If several women compete for the priesthood, lots are cast for the honor.
25.13. οὐ πολὺ δὲ ἀπωτέρω Κράθιδος σῆμά τε ἐν δεξιᾷ τῆς ὁδοῦ καὶ ἄνδρα εὑρήσεις ἐπὶ τῷ μνήματι ἵππῳ παρεστῶτα, ἀμυδρὰν γραφήν. ὁδὸς δὲ ἀπὸ τοῦ τάφου σταδίων ὅσον τριάκοντα ἐπὶ τὸν καλούμενον Γαῖον· Γῆς δὲ ἱερόν ἐστιν ὁ Γαῖος ἐπίκλησιν Εὐρυστέρνου, ξόανον δὲ τοῖς μάλιστα ὁμοίως ἐστὶν ἀρχαῖον. γυνὴ δὲ ἡ ἀεὶ τὴν ἱερωσύνην λαμβάνουσα ἁγιστεύει μὲν τὸ ἀπὸ τούτου, οὐ μὴν οὐδὲ τὰ πρότερα ἔσται πλέον ἢ ἑνὸς ἀνδρὸς ἐς πεῖραν ἀφιγμένη. πίνουσαι δὲ αἷμα ταύρου δοκιμάζονται· ἣ δʼ ἂν αὐτῶν τύχῃ μὴ ἀληθεύουσα, αὐτίκα ἐκ τούτου τὴν δίκην ἔσχεν. ἢν δὲ ὑπὲρ τῆς ἱερωσύνης ἀφίκωνται γυναῖκες ⟨ἐς⟩ ἀμφισβήτησιν πλέονες, ἡ τῷ κλήρῳ λαχοῦσα προτετίμηται.
26.1. To the port of Aegeira, which has the same name as the city, it is seventy-two stades from the Heracles that stands on the road to Bura. The coast town of Aegeira presents nothing worth recording; from the port to the upper city is twelve stades.
26.1. ἐς δὲ τὸ ἐπίνειον τὸ Αἰγειρατῶν—ὄνομα τὸ αὐτὸ ἥ τε πόλις καὶ τὸ ἐπίνειον ἔχει—, ἐς οὖν τὸ ἐπίνειον Αἰγειρατῶν δύο καὶ ἑβδομήκοντα ἀπὸ τοῦ κατὰ τὴν ὁδὸν τὴν Βουραϊκήν εἰσιν Ἡρακλέους στάδιοι. ἐπὶ θαλάσσῃ μὲν δὴ Αἰγειράταις οὐδέν ἐστιν ἐς μνήμην, ὁδὸς δὲ ἐκ τοῦ ἐπινείου δύο σταδίων καὶ δέκα ἐς τὴν ἄνω πόλιν.
26.2. Homer in his poem calls the city Hyperesia. Its present name was given it while the Ionians were still dwelling there, and the reason for the name was as follows. A hostile army of Sicyonians was about to invade their territory. As they thought themselves no match for the Sicyonians, they collected all the goats they had in the country, and gathering them together they tied torches to their horns, and when the night was far advanced they set the torches alight.
26.2. Ὁμήρου δὲ ἐν τοῖς ἔπεσιν Ὑπερησία ὠνόμασται· τὸ δὲ ὄνομα τὸ νῦν ἐγένετο Ἰώνων ἐποικούντων, ἐγένετο δὲ ἐπʼ αἰτίᾳ τοιᾷδε. Σικυωνίων ἀφίξεσθαι στρατὸς ἔμελλεν αὐτοῖς πολέμιος ἐς τὴν γῆν· οἱ δὲ —οὐ γὰρ ἐδόκουν ἀξιόμαχοι τοῖς Σικυωνίοις εἶναι— ἀθροίζουσιν αἶγας, ὁπόσαι σφίσιν ἦσαν ἐν τῇ χώρᾳ, συλλέξαντες δὲ ἔδησαν πρὸς τοῖς κέρασιν αὐτῶν δᾷδας, καὶ ὡς πρόσω νυκτὸς ἦν, ἐξάπτουσι τὰς δᾷδας.
26.3. The Sicyonians, suspecting that allies were coming to the help of the Hyperesians, and that the flames came from their fires, set off home again. The Hyperesians gave their city its present name of Aegeira from the goats ( aiges), and where the most beautiful goat, which led the others, crouched, they built a sanctuary of Artemis the Huntress, believing that the trick against the Sicyonians was an inspiration of Artemis.
26.3. Σικυώνιοι δὲ—ἰέναι γὰρ συμμάχους τοῖς Ὑπερησιεῦσιν ἤλπιζον ⟨καὶ⟩ εἶναι τὴν φλόγα [καὶ] ἐκ τοῦ ἐπικουρικοῦ πυρός—οἱ μὲν οἴκαδε ἐπανήρχοντο, Ὑπερησιεῖς δὲ τῇ τε πόλει τὸ ὄνομα τὸ νῦν μετέθεντο ἀπὸ τῶν αἰγῶν, καὶ καθότι αὐτῶν ἡ καλλίστη καὶ ἡγουμένη τῶν ἄλλων ὤκλασεν, Ἀρτέμιδος Ἀγροτέρας ἐποιήσαντο ἱερόν, τὸ σόφισμα ἐς τοὺς Σικυωνίους οὐκ ἄνευ τῆς Ἀρτέμιδός σφισιν ἐπελθεῖν νομίζοντες.
26.4. The name Aegeira, however, did not supersede Hyperesia at once, just as even in my time there were still some who called Oreus in Euboea by its ancient name of Hestiaea. The sights of Aegeira worth recording include a sanctuary of Zeus with a sitting image of Pentelic marble, the work of Eucleides the Athenian. In this sanctuary there also stands an image of Athena. The face, hands and feet are of ivory, the rest is of wood, with ornamentation of gilt work and of colors.
26.4. οὐ μὴν καὶ αὐτίκα ⟨γε⟩ ἐξενίκησεν Αἴγειραν ἀντὶ Ὑπερησίας καλεῖσθαι, ἐπεὶ κατʼ ἐμὲ ἦσαν ἔτι οἳ Ὠρεὸν τὴν ἐν Εὐβοίᾳ τῷ ὀνόματι Ἑστίαιαν ἐκάλουν τῷ ἀρχαίῳ. παρείχετο δὲ ἡ Αἴγειρα ἐς συγγραφὴν ἱερὸν Διὸς καὶ ἄγαλμα καθήμενον λίθου τοῦ Πεντελησίου, Ἀθηναίου δὲ ἔργον Εὐκλείδου. ἐν τούτῳ τῷ ἱερῷ καὶ Ἀθηνᾶς ἄγαλμα ἕστηκε· πρόσωπόν τε καὶ ἄκραι χεῖρες ἐλέφαντος καὶ οἱ πόδες, τὸ δὲ ἄλλο ξόανον χρυσῷ τε ἐπιπολῆς διηνθισμένον ἐστὶ καὶ φαρμάκοις.
26.5. There is also a temple of Artemis, with an image of the modern style of workmanship. The priestess is a maiden, who holds office until she reaches the age to marry. There stands here too an ancient image, which the folk of Aegeira say is Iphigeneia, the daughter of Agamemnon. If they are correct, it is plain that the temple must have been built originally for Iphigeneia.
26.5. Ἀρτέμιδός τε ναὸς καὶ ἄγαλμα τέχνης τῆς ἐφʼ ἡμῶν· ἱερᾶται δὲ παρθένος, ἔστʼ ἂν ἐς ὥραν ἀφίκηται γάμου. ἕστηκε δὲ καὶ ἄγαλμα ἐνταῦθα ἀρχαῖον, Ἰφιγένεια ἡ Ἀγαμέμνονος, ὡς οἱ Αἰγειρᾶταί φασιν· εἰ δὲ ἀληθῆ λέγουσιν οὗτοι, δῆλός ἐστιν ἐξ ἀρχῆς Ἰφιγενείᾳ ποιηθεὶς ὁ ναός.
26.6. There is also a sanctuary of Apollo; the sanctuary itself, with the sculptures on the pediments, are very old; the wooden image of the god also is old, the figure being nude and of colossal size. None of the inhabitants could give the name of the artist, but anyone who has already seen the Heracles at Sicyon would be led to conjecture that the Apollo in Aegeira was also a work of the same artist, Laphaes the Phliasian.
26.6. ἔστι καὶ Ἀπόλλωνος ἱερὸν ἐς τὰ μάλιστα ἀρχαῖον τό τε ἱερὸν αὐτὸ καὶ ὁπόσα ἐν τοῖς ἀετοῖς, ἀρχαῖον δὲ καὶ τοῦ θεοῦ τὸ ξόανον, γυμνός, μεγέθει μέγας· τὸν ποιήσαντα δὲ εἶχεν οὐδεὶς τῶν ἐπιχωρίων εἰπεῖν· ὅστις δὲ ἤδη τὸν Ἡρακλέα τὸν ἐν Σικυῶνι ἐθεάσατο, τεκμαίροιτο ἂν καὶ ἐν Αἰγείρᾳ τὸν Ἀπόλλωνα ἔργον εἶναι τοῦ αὐτοῦ Φλιασίου Λαφάους.
26.7. There are in a temple standing images of Asclepius, and elsewhere images of Serapis and of Isis, these too being of Pentelic marble. They worship most devoutly the Heavenly Goddess, but human beings must not enter her sanctuary. But into the sanctuary of the goddess they surname Syrian they enter on stated days, but they must submit beforehand to certain customary purifications, especially in the matter of diet.
26.7. Ἀσκληπιοῦ δὲ ἀγάλματα ὀρθά ἐστιν ἐν ναῷ καὶ Σαράπιδος ἑτέρωθι καὶ Ἴσιδος, λίθου καὶ ταῦτα Πεντελησίου. τὴν δὲ Οὐρανίαν σέβουσι μὲν τὰ μάλιστα, ἐσελθεῖν δὲ ἐς τὸ ἱερὸν οὐκ ἔστιν ἀνθρώποις. θεοῦ δὲ ἣν Συρίαν ἐπονομάζουσιν, ἐς ταύτης τὸ ἱερὸν ἐσίασιν ἐν ἡμέραις ῥηταῖς, ἄλλα τε ὅσα νομίζουσι προκαθαριεύσαντες καὶ ἐς τὴν δίαιταν.
26.8. I remember observing at Aegeira a building in which was an image of Fortune carrying the horn of Amaltheia. By her side is a winged Love, the moral of which is that even success in love depends for mankind on fortune rather than on beauty. Now I am in general agreement with Pindar's ode, and especially with his making Fortune one of the Fates, and more powerful than her sisters.
26.8. οἶδα καὶ οἴκημα ἐν Αἰγείρᾳ θεασάμενος· ἄγαλμα ἦν ἐν τῷ οἰκήματι Τύχης, τὸ κέρας φέρουσα τὸ Ἀμαλθείας· παρὰ δὲ αὐτὴν Ἔρως πτερὰ ἔχων ἐστίν, ἐθέλει δὲ σημαίνειν ὅτι ἀνθρώποις καὶ τὰ ἐς ἔρωτα τύχῃ μᾶλλον ἢ ὑπὸ κάλλους κατορθοῦται. ἐγὼ μὲν οὖν Πινδάρου τά τε ἄλλα πείθομαι τῇ ᾠδῇ καὶ Μοιρῶν τε εἶναι μίαν τὴν Τύχην καὶ ὑπὲρ τὰς ἀδελφάς τι ἰσχύειν·
26.9. In this building at Aegeira is also an old man in the attitude of a mourner, three women taking off their bracelets, and likewise three lads, with a man wearing a breastplate. They say that in a war of the Achaeans this last man fought more bravely than any other soldier of Aegeira, but was killed. His surviving brothers carried home the news of his death, and therefore in mourning for him his sisters are discarding their ornaments, and the natives call the father Sympathes, because even in the statue he is a piteous figure.
26.9. ἐν Αἰγείρᾳ δὲ ἐν τούτῳ τῷ οἰκήματι ἀνήρ τε ἤδη γέρων ἴσα καὶ ὀδυρόμενος καὶ γυναῖκες [αἱ] τρεῖς ἀφαιρούμεναι ψέλιά εἰσι καὶ ἴσοι νεανίσκοι ταῖς γυναιξί, [καὶ ὁ] ἐνδεδυκὼς ⟨δὲ⟩ θώρακα εἷς. τοῦτόν φασιν Ἀχαιοῖς γενομένου πολέμου μαχεσάμενον ἀνδρειότατα Αἰγειρατῶν τελευτῆσαι, καὶ αὐτοῦ τὸν θάνατον οἱ λοιποὶ τῶν ἀδελφῶν οἴκαδε ἀπήγγειλαν· καὶ τοῦδε ἕνεκα αἵ τε ἀδελφαὶ διὰ τὸ ἐπʼ αὐτῷ πένθος ἀποκοσμοῦνται καὶ τὸν πατέρα ἐπονομάζουσιν οἱ ἐπιχώριοι Συμπαθῆ, ἅτε ἐλεεινὸν καὶ ἐν τῇ εἰκόνι.
26.10. There is a straight road from the sanctuary of Zeus at Aegeira, passing through the mountains and steep. It is forty stades long, and leads to Phelloe, an obscure town, which was not always inhabited even when the Ionians still occupied the land. The district round Phelloe is well suited for the growth of the vine; the rocky parts are covered with oaks, the home of deer and wild boars.
26.10. ὁδὸς δὲ ἐξ Αἰγείρας εὐθεῖα ἀπὸ τοῦ ἱεροῦ τοῦ Διὸς διά τε ὀρῶν καὶ ἀνάντης ἐστί· μῆκος μὲν οὖν τῆς ὁδοῦ τεσσαράκοντά εἰσι στάδιοι, ἄγει δὲ ἐς Φελλόην, πόλισμα οὐκ ἐπιφανές, †οὐδὲ ὡς ἀεὶ ᾠκεῖτο καὶ Ἰώνων ἔτι ἐχόντων τὴν γῆν. τὰ δὲ περὶ τὴν Φελλόην ἐς φυτείαν ἀμπέλων ἐστὶν ἐπιτήδεια· καὶ ὅσα πετρώδη τῆς χώρας, δρῦς τέ εἰσι καὶ θηρία, ἔλαφοι καὶ ὗς ἄγριοι·
26.11. You may reckon Phelloe one of the towns in Greece best supplied with flowing water. There are sanctuaries of Dionysus and of Artemis. The goddess is of bronze, and is taking an arrow from her quiver. The image of Dionysus is painted with vermilion. On going down from Aegeira to the port, and walking on again, we see on the right of the road the sanctuary of the Huntress, where they say the goat crouched.
26.11. εἰ δέ τινα τῶν ἐν Ἕλλησι πολισματίων ἀφθόνῳ καταρρεῖται τῷ ὕδατι, ἀριθμεῖν καὶ τὴν Φελλόην ἔστιν ἐν τούτοις. θεῶν δὲ ἱερὰ Διονύσου καὶ Ἀρτέμιδός ἐστιν· ἡ μὲν χαλκοῦ πεποίηται, βέλος δὲ ἐκ φαρέτρας λαμβάνουσα· τῷ Διονύσῳ δὲ ὑπὸ κινναβάρεως τὸ ἄγαλμά ἐστιν ἐπηνθισμένον. ἐς δὲ τὸ ἐπίνειον καταβᾶσιν ἐξ Αἰγείρας καὶ αὖθις ἐς τὰ πρόσω βαδίζουσιν ἔστιν ἐν δεξιᾷ τῆς ὁδοῦ τὸ ἱερὸν τῆς Ἀγροτέρας, ἔνθα τὴν αἶγα ὀκλάσαι λέγουσιν.
26.12. The territory of Aegeira is bounded by that of Pellene, which is the last city of Achaia in the direction of Sicyon and the Argolid. The city got its name, according to the account of the Pellenians, from Pallas, who was, they say, one of the Titans, but the Argives think it was from Pellen, an Argive. And they say that he was the son of Phorbas, the son of Triopas.
26.12. τῆς δὲ Αἰγειρατῶν ἔχονται Πελληνεῖς· πρὸς Σικυῶνος δὲ οὗτοι καὶ μοίρας τῆς Ἀργολίδος Ἀχαιῶν οἰκοῦσιν ἔσχατοι. τὸ δὲ ὄνομα ἐγένετο τῇ πόλει λόγῳ μὲν τῷ Πελληνέων ἀπὸ Πάλλαντος, τῶν Τιτάνων δὲ καὶ Πάλλαντα εἶναι λέγουσι, δόξῃ δὲ τῇ Ἀργείων ἀπὸ ἀνδρὸς Ἀργείου Πέλληνος· Φόρβαντος δὲ εἶναι τοῦ Τριόπα παῖδα αὐτὸν λέγουσιν.
26.13. Between Aegeira and Pellene once stood a town, subject to the Sicyonians and called Donussa, which was laid waste by the Sicyonians; it is mentioned, they say, in a verse of Homer that occurs in the list of those who accompanied Agamemnon:—And the men of Hyperesia and those of steep Donoessa.They go on to say that when Peisistratus collected the poems of Homer, which were scattered and handed down by tradition, some in one place and some in another, then either he or one of his colleagues perverted the name through ignorance.
26.13. Αἰγείρας δὲ ἐν τῷ μεταξὺ καὶ Πελλήνης πόλισμα ὑπήκοον Σικυωνίων Δονοῦσσα καλουμένη ἐγένετο μὲν ὑπὸ τῶν Σικυωνίων ἀνάστατος, μνημονεύειν δὲ καὶ Ὅμηρον ἐν καταλόγῳ τῶν σὺν Ἀγαμέμνονί φασιν αὐτῆς ποιήσαντα ἔποςοἵ θʼ Ὑπερησίην τε καὶ αἰπεινὴν Δονόεσσαν·Πεισίστρατον δέ, ἡνίκα ἔπη τὰ Ὁμήρου διεσπασμένα τε καὶ ⟨ἄλλα⟩ ἀλλαχοῦ μνημονευόμενα ἤθροιζε, τότε αὐτὸν Πεισίστρατον ἢ τῶν τινα ἑταίρων μεταποιῆσαι τὸ ὄνομα ὑπὸ ἀγνοίας.
26.14. The port of Pellene is Aristonautae. Its distance from Aegeira on the sea is one hundred and twenty stades, and to Pellene from this port is half that distance. They say that the name of Aristonautae was given to that port because it was one of the habors into which the Argonauts entered.
26.14. ἔστι δὲ Ἀριστοναῦται Πελληνεῦσιν ἐπίνειον. ἐς τοῦτο ἐξ Αἰγείρας τῆς ἐπὶ θαλάσσῃ σταδίων ἐστὶν εἴκοσιν ὁδὸς καὶ ἑκατόν· ταύτης δὲ ἡμίσεια ἐς Πελλήνην ἀπὸ τοῦ ἐπινείου. ὄνομα δὲ Ἀριστοναύτας γενέσθαι τῷ ἐπινείῳ λέγουσιν, ὅτι καὶ ἐς τοῦτον τὸν λιμένα ὡρμίσαντο οἱ πλεύσαντες ἐπὶ τῆς Ἀργοῦς.
27.1. The city of Pellene is on a hill which rises to a sharp peak at its summit. This part then is precipitous, and therefore uninhabited, but on the lower slopes they have built their city, which is not continuous, but divided into two parts by the peak that rises up between. As you go to Pellene there is, by the roadside, an image of Hermes, who, in spite of his surname of Crafty, is ready to fulfill the prayers of men. He is of square shape and bearded, and on his head is carved a cap.
27.1. Πελληνεῦσι δὲ ἡ πόλις ἐστὶν ἐπὶ λόφου κατὰ ἄκραν τὴν κορυφὴν ἐς ὀξὺ ἀνεστηκότος. τοῦτο μὲν δὴ ἀπότομον καὶ διʼ αὐτό ἐστιν ἀοίκητον· τῷ δὲ χθαμαλωτέρῳ πεπόλισταί σφισιν οὐ συνεχὴς ἡ πόλις, ἐς δὲ μοίρας νενεμημένη δύο ὑπὸ τῆς ἄκρας μεταξὺ ἀνεχούσης. ἰόντων δὲ ἐς Πελλήνην ἄγαλμά ἐστιν Ἑρμοῦ κατὰ τὴν ὁδόν, ἐπίκλησιν μὲν Δόλιος, εὐχὰς δὲ ἀνθρώπων ἕτοιμος τελέσαι· σχῆμα δὲ αὐτῷ τετράγωνον, γένειά τε ἔχει καὶ ἐπὶ τῇ κεφαλῇ πῖλον εἰργασμένον.
27.2. On the way to the city, close up to it, is a temple of Athena, built of local stone, but the image is of ivory and gold. They say that Pheidias made it before he made the images of Athena on the Athenian acropolis and at Plataea. The people of Pellene also say that a shrine of Athena sinks deep into the ground, that this shrine is under the pedestal of the image, and that the air from the shrine is damp, and consequently good for the ivory.
27.2. κατὰ δὲ τὴν ὁδὸν ἐς αὐτὴν τὴν πόλιν ἐστὶν Ἀθηνᾶς λίθου μὲν ἐπιχωρίου ναός, ἐλέφαντος δὲ τὸ ἄγαλμα καὶ χρυσοῦ· Φειδίαν δὲ εἶναι τὸν εἰργασμένον φασὶ πρότερον ἔτι ἢ ἐν τῇ ἀκροπόλει τε αὐτὸν τῇ Ἀθηναίων καὶ ἐν Πλαταιαῖς ποιῆσαι τῆς Ἀθηνᾶς τὰ ἀγάλματα. λέγουσι δὲ οἱ Πελληνεῖς καὶ ἄδυτον τῆς Ἀθηνᾶς καθήκειν ἐς βάθος τῆς γῆς, εἶναι δὲ τὸ ἄδυτον τοῦτο ὑπὸ τοῦ ἀγάλματος τῷ βάθρῳ, καὶ τὸν ἀέρα ἐκ τοῦ ἀδύτου νότιόν τε εἶναι καὶ διʼ αὐτὸ τῷ ἐλέφαντι ἐπιτήδειον.
27.3. Above the temple of Athena is a grove, surrounded by a wall, of Artemis surnamed Saviour, by whom they swear their most solemn oaths. No man may enter the grove except the priests. These priests are natives, chosen chiefly because of their high birth. Opposite the grove of the Saviour is a sanctuary of Dionysus surnamed Torch. In his honor they celebrate a festival called the Feast of Torches, when they bring by night firebrands into the sanctuary, and set up bowls of wine throughout the whole city.
27.3. ὑπὲρ δὲ τὸν ναὸν τῆς Ἀθηνᾶς ἐστιν ἄλσος περιῳκοδομημένον τείχει Σωτείρας ἐπίκλησιν Ἀρτέμιδος, καὶ ὀμνύουσιν ἐπὶ μεγίστοις αὐτήν· ἔσοδός τε πλὴν τοῖς ἱερεῦσιν ἄλλῳ γε οὐδενὶ ἔστιν ἀνθρώπων. ἱερεῖς δὲ ἄνδρες τῶν ἐπιχωρίων εἰσὶ κατὰ δόξαν γένους μάλιστα αἱρούμενοι. τοῦ δὲ ἄλσους τῆς Σωτείρας ἱερὸν ἀπαντικρὺ Διονύσου Λαμπτῆρός ἐστιν ἐπίκλησιν· τούτῳ καὶ Λαμπτήρια ἑορτὴν ἄγουσι, καὶ δᾷδάς τε ἐς τὸ ἱερὸν κομίζουσιν ἐν νυκτὶ καὶ οἴνου κρατῆρας ἱστᾶσιν ἀνὰ τὴν πόλιν πᾶσαν.
27.4. There is also at Pellene a sanctuary of Apollo, the Strangers' God, and the image is made of bronze. They hold in honor of Apollo games that they call Theoxenia, with money as the prizes of victory, the competitors being the natives. Near the sanctuary of Apollo is a temple of Artemis, the goddess being represented in the attitude of shooting. In the market-place is built a tank, and for bathing they use rain-water, since for drinking there are a few springs beneath the city. The place where the springs are they name Glyceiae ( Sweet Springs).
27.4. ἔστι καὶ Ἀπόλλωνος Θεοξενίου Πελληνεῦσιν ἱερόν, τὸ δὲ ἄγαλμα χαλκοῦ πεποίηται· καὶ ἀγῶνα ἐπιτελοῦσι Θεοξένια τῷ Ἀπόλλωνι, τιθέντες ἀργύριον ἆθλα τῆς νίκης, καὶ ἄνδρες ἀγωνίζονται τῶν ἐπιχωρίων. πλησίον δὲ τοῦ Ἀπόλλωνος ναός ἐστιν Ἀρτέμιδος· τοξευούσης δὲ ἡ θεὸς παρέχεται σχῆμα. ᾠκοδόμηται δὲ καὶ ἔλυτρον κρήνης ἐν τῇ ἀγορᾷ, καὶ λουτρά ἐστιν αὐτοῖς τὸ ὕδωρ τὸ ἐκ τοῦ θεοῦ, ἐπεί τοι πίνειν πηγαί σφισιν ὑπὸ τὴν πόλιν εἰσὶν οὐ πολλαί· τὸ δὲ χωρίον, ἔνθα αἱ πηγαί, Γλυκείας ὀνομάζουσι.
27.5. There is an old gymnasium chiefly given up to the exercises of the youths. No one may be enrolled on the register of citizens before he has been on the register of youths. Here stands a man of Pellene called Promachus, the son of Dryon, who won prizes in the pancratium, one at Olympia, three at the Isthmus and two at Nemea. The Pellenians made two statues of him, dedicating one at Olympia and one in the gymnasium; the latter is of stone, not bronze.
27.5. γυμνάσιον δὲ ἀρχαῖον ἐς ἐφήβων μάλιστα ἀνεῖται μελέτην· οὐδὲ ἐς τὴν πολιτείαν ἐγγραφῆναι πρότερον καθέστηκεν οὐδενὶ πρὶν ἂν ἐφηβεύσωσιν. ἐνταῦθα ἀνὴρ Πελληνεὺς ἕστηκε Πρόμαχος ὁ Δρύωνος, ἀνελόμενος παγκρατίου νίκας, τὴν μὲν Ὀλυμπίασι, τρεῖς δʼ Ἰσθμίων καὶ Νεμέᾳ δύο· καὶ αὐτοῦ καὶ εἰκόνας ποιήσαντες οἱ Πελληνεῖς τὴν μὲν ἐς Ὀλυμπίαν ἀνέθεσαν, τὴν δὲ ἐν τῷ γυμνασίῳ, λίθου ταύτην καὶ οὐ χαλκοῦ.
27.6. It is said too that when a war arose between Corinth and Pellene, Promachus killed a vast number of the enemy. It is said that he also overcame at Olympia Pulydamas of Scotusa, this being the occasion when, after his safe return home from the king of Persia, he came for the second time to compete in the Olympic games. The Thessalians, however, refuse to admit that Pulydamas was beaten; one of the pieces of evidence they bring forward is a verse about Pulydamas:—Scotoessa, nurse of unbeaten Pulydamas..
27.6. λέγεται δὲ καὶ ὡς Κορινθίου συνεστῶτος πολέμου Πελληνεῦσιν ἀποκτείνειεν ὁ Πρόμαχος πλείστους τῶν ἀντιτεταγμένων. λέγεται δὲ καὶ ὡς Πουλυδάμαντος τοῦ Σκοτουσσαίου κρατήσειεν ἐν Ὀλυμπίᾳ· τὸν δὲ Πουλυδάμαντα δεύτερα τότε ἐς τὸν ἀγῶνα ἀφῖχθαι τὸν Ὀλυμπικὸν παρὰ βασιλέως τοῦ Περσῶν ἀνασωθέντα οἴκαδε. Θεσσαλοὶ δὲ ἡσσηθῆναι Πουλυδάμαντα οὐχ ὁμολογοῦντες παρέχονται καὶ ἄλλα ἐς πίστιν καὶ ἐλεγεῖον ἐπὶ τῷ Πουλυδάμαντι·ὦ τροφὲ Πουλυδάμαντος ἀνικάτου Σκοτόεσσα.
27.7. Be this as it may, the people of Pellene hold Promachus in the highest honor. But Chaeron, who carried off two prizes for wrestling at the Isthmian games and four at the Olympian, they will not even mention by name. This I believe is because he overthrew the constitution of Pellene, and received from Alexander, the son of Philip, the most invidious of all gifts, to be set up as tyrant of one's own fatherland.
27.7. Πελληνεῖς δʼ οὖν Πρόμαχον τὰ μάλιστα ἄγουσιν ἐν τιμῇ. Χαίρωνα δὲ δύο ἀνελόμενον πάλης νίκας ⟨Ἰσθμικὰς⟩ καὶ ἐν Ὀλυμπίᾳ τέσσαρας οὐδὲ ἀρχὴν ἐθέλουσιν ὀνομάζειν, ὅτι κατέλυσε πολιτείαν ἐμοὶ δοκεῖν τὴν ἐν Πελλήνῃ, δῶρον τὸ ἐπιφθονώτατον παρὰ Ἀλεξάνδρου τοῦ Φιλίππου λαβών, τύραννος πατρίδος τῆς αὑτοῦ καταστῆναι.
27.8. Pellene has also a sanctuary of Eileithyia, which is situated in the lesser portion of the city. What is called the Poseidium in more ancient days was a township, but to-day it is uninhabited. This Poseidium is below the gymnasium, and down to the present day it has been considered sacred to Poseidon.
27.8. ἔστι δὲ καὶ Εἰλειθυίας Πελληνεῦσιν ἱερόν· τοῦτο ἐν μοίρᾳ τῆς πόλεως τῇ ἐλάσσονί ἐστιν ἱδρυμένον. τὸ δὲ ὀνομαζόμενον Ποσείδιον τὰ μὲν ἀρχαιότερα ἦν δῆμος, ἔρημον δὲ ἐφʼ ἡμῶν. ἔστι μὲν δὴ τὸ Ποσείδιον τοῦτο ὑπὸ τὸ γυμνάσιον, διαμεμένηκε δὲ καὶ ἐς τόδε ἔτι αὐτῷ Ποσειδῶνος ἱερὸν νομίζεσθαι.
27.9. About sixty stades distant from Pellene is the Mysaeum, a sanctuary of the Mysian Demeter. It is said that it was founded by Mysius, a man of Argos, who according to Argive tradition gave Demeter a welcome in his home. There is a grove in the Mysaeum, containing trees of every kind, and in it rises a copious supply of water from springs. Here they also celebrate a seven days' festival in honor of Demeter.
27.9. Πελλήνης δὲ ὅσον στάδια ἑξήκοντα ἀπέχει τὸ Μύσαιον, ἱερὸν Δήμητρος Μυσίας· ἱδρύσασθαι δὲ αὐτὸ Μύσιόν φασιν ἄνδρα Ἀργεῖον, ἐδέξατο δὲ οἴκῳ Δήμητρα καὶ ὁ Μύσιος λόγῳ τῷ Ἀργείων. ἔστι δὲ ἄλσος ἐν τῷ Μυσαίῳ, δένδρα ὁμοίως τὰ πάντα, καὶ ὕδωρ ἄφθονον ἄνεισιν ἐκ πηγῶν. ἄγουσι δὲ καὶ ἑορτὴν τῇ Δήμητρι ἐνταῦθα ἡμερῶν ἑπτά·
27.10. On the third day of the festival the men withdraw from the sanctuary, and the women are left to perform on that night the ritual that custom demands. Not only men are excluded, but even male dogs. On the following day the men come to the sanctuary, and the men and the women laugh and jeer at one another in turn.
27.10. τρίτῃ δὲ ἡμέρᾳ τῆς ἑορτῆς ὑπεξίασιν οἱ ἄνδρες ἐκ τοῦ ἱεροῦ, καταλειπόμεναι δὲ αἱ γυναῖκες δρῶσιν ἐν τῇ νυκτὶ ὁπόσα νόμος ἐστὶν αὐταῖς· ἀπελαύνονται δὲ οὐχ οἱ ἄνδρες μόνον ἀλλὰ καὶ τῶν κυνῶν τὸ ἄρρεν. ἐς δὲ τὴν ἐπιοῦσαν ἀφικομένων ἐς τὸ ἱερὸν τῶν ἀνδρῶν, αἱ γυναῖκές τε ἐς αὐτοὺς καὶ ἀνὰ μέρος ἐς τὰς γυναῖκας οἱ ἄνδρες γέλωτί τε ἐς ἀλλήλους χρῶνται καὶ σκώμμασιν.
27.11. At no great distance from the Mysacum is a sanctuary of Asclepius, called Cyrus, where cures of patients are effected by the god. Here too there is a copious supply of water, and at the largest of the springs stands the image of Asclepius. Rivers come down from the mountains above Pellene, the one on the side nearest Aegeira being called Crius, after, it is said, a Titan of the same name.
27.11. ἀπωτέρω δὲ οὐ πολὺ ἀπὸ τοῦ Μυσαίου ἱερόν ἐστιν Ἀσκληπιοῦ καλούμενον Κῦρος, καὶ ἰάματα ἀνθρώποις παρὰ τοῦ θεοῦ γίνεται. ὕδωρ δὲ καὶ ἐνταῦθα ἀνέδην ἐστί, καὶ ἐπὶ τῇ μεγίστῃ τῶν πηγῶν τοῦ Ἀσκληπιοῦ τὸ ἄγαλμα ἵδρυται. ποταμοὶ δὲ ἐκ τῶν ὀρῶν κατέρχονται ⟨τῶν⟩ ὑπὲρ τὴν Πελλήνην, πρὸς μὲν Αἰγείρας καλούμενος Κριός· ἔχειν δὲ αὐτὸν τὸ ὄνομα ἀπὸ Τιτᾶνος Κριοῦ·
27.12. There is another river called Crius, which rises in Mount Sipylus and is a tributary of the Hermus. Where the territory of Pellene borders on that of Sicyon is a Pellenian river Sythas, the last of the Achaean rivers, which flows into the Sicyonian sea.
27.12. ⟨Κριὸς δὲ⟩ καὶ ἄλλος ὠνόμασται ποταμός, ὃς ἀρχόμενος ἐκ Σιπύλου τοῦ ὄρους ἐς τὸν Ἕρμον κάτεισι. καθότι δὲ Πελληνεῦσιν ὅροι τῆς χώρας πρὸς Σικυωνίους εἰσί, κατὰ τοῦτο ποταμός σφισι Σύθας, ἔσχατος ποταμῶν τῶν Ἀχαϊκῶν, ἐς τὴν Σικυωνίαν ἐκδίδωσι θάλασσαν.