34.4. Historians of Peloponnesian antiquities say that what Clytaemnestra's Furies did to Orestes in Arcadia took place before the trial at the Areopagus; that his accuser was not Tyndareus, who no longer lived, but Perilaus, who asked for vengeance for the mother's murder in that he was a cousin of Clytaemnestra. For Perilaus, they say, was a son of Icarius, to whom afterwards daughters also were born.
34.4. Πελοποννησίων δὲ οἱ τὰ ἀρχαῖα μνημονεύοντες πρότερα τῷ Ὀρέστῃ τὰ ἐν Ἀρκαδίᾳ γενέσθαι φασὶν ὑπὸ Ἐρινύων τῶν Κλυταιμνήστρας ἢ ἐν Ἀρείῳ πάγῳ τὴν κρίσιν, καὶ αὐτῷ κατήγορον ⟨οὐ⟩ τὸν Τυνδάρεων—περιεῖναι γὰρ οὐκέτι ἐκεῖνον—, Περίλαον δὲ ἐπιστῆναι δίκην [καὶ] ἐπὶ τῷ αἵματι τῆς μητρὸς αἰτοῦντα ἅτε ἀνεψιὸν τῆς Κλυταιμνήστρας· Ἰκαρίου γὰρ παῖδα εἶναι Περίλαον, γενέσθαι δὲ ὕστερον καὶ θυγατέρας τῷ Ἰκαρίῳ.
34.5. The road from Maniae to the Alpheius is roughly fifteen stades long. At this point the river Gatheatas falls into the Alpheius, and before this the Carnion flows into the Gatheatas. The source of the Carnion is in Aegytian territory beneath the sanctuary of Apollo Cereatas; that of the Gatheatas is at Gatheae in Cromitian territory.
34.5. ἐκ Μανιῶν δὲ ὁδὸς ἐπὶ τὸν Ἀλφειόν ἐστιν ὅσον πέντε σταδίων καὶ δέκα· κατὰ τοῦτο Γαθεάτας ποταμὸς ἐκδίδωσιν ἐς τὸν Ἀλφειόν, ἐς δὲ τὸν Γαθεάταν πρότερον ἔτι κάτεισιν ὁ Καρνίων. τούτῳ μὲν δὴ αἱ πηγαὶ γῆς εἰσι τῆς Αἰγύτιδος ὑπὸ τοῦ Ἀπόλλωνος τοῦ Κερεάτα τὸ ἱερόν, τῷ Γαθεάτᾳ δὲ τῆς Κρωμίτιδος χώρας ἐν Γαθέαις.
34.6. The Cromitian territory is about forty stades up from the Alpheius, and in it the ruins of the city Cromi have not entirely disappeared. From Cromi it is about twenty stades to Nymphas, which is well supplied with water and covered with trees. From Nymphas it is twenty stades to the Hermaeum, where is the boundary between Messenia and Megalopolis. Here they have made a Hermes also on a slab.
34.6. ἡ δὲ Κρωμῖτις ἀνωτέρω τοῦ Ἀλφειοῦ σταδίους ὡς τεσσαράκοντά ἐστι, καὶ ἐν αὐτῇ πόλεως Κρώμων οὐ παντάπασι τὰ ἐρείπια ἦν ἐξίτηλα. ἐκ δὲ Κρώμων ὡς εἴκοσι στάδιά ἐστιν ἐπὶ Νυμφάδα· καταρρεῖται δὲ ὕδατι καὶ δένδρων ἀνάπλεώς ἐστιν ἡ Νυμφάς. καὶ ἀπʼ αὐτῆς στάδια εἴκοσί ἐστιν ἐπὶ τὸ Ἑρμαῖον, ἐς ὃ Μεσσηνίοις καὶ Μεγαλοπολίταις εἰσὶν ὅροι· πεποίηνται δὲ αὐτόθι καὶ Ἑρμῆν ἐπὶ στήλῃ.
35.1. This road leads to Messene, and there is another leading from Megalopolis to Carnasium in Messenia. The first thing you come to on the latter road is the Alpheius at the place where it is joined by the Malus and the Scyrus, whose waters have already united. From this point keeping the Malus on the right after about thirty stades you will cross it and ascend along a rather steep road to a place called Phaedrias.
35.1. αὕτη μὲν ἐπὶ Μεσσήνην, ἑτέρα δὲ ⟨ὁδὸς⟩ ἐκ Μεγάλης πόλεως ἐπὶ Καρνάσιον ἄγει τὸ Μεσσηνίων· καὶ ταύτῃ πρῶτα μέν σε ὁ Ἀλφειὸς ἐκδέξεται, καθότι καὶ Μαλοῦς καὶ ὁ Σκῦρος ἐς αὐτὸν κατέρχονται προανακοινωσάμενοι τὸ ῥεῦμα. αὐτόθεν δὲ ἔχων τὸν Μαλοῦντα ἐν δεξιᾷ μετὰ σταδίους ὡς τριάκοντα διαβήσῃ τε αὐτὸν καὶ ἀναβήσῃ διʼ ὁδοῦ προσαντεστέρας ἐς χωρίον καλούμενον Φαιδρίαν.
35.2. About fifteen stades distant from Phaedrias is an Hermaeum called “by the Mistress"; it too forms a boundary between Messenia and Megalopolis. There are small images of the Mistress and Demeter; likewise of Hermes and Heracles. I am of opinion that the wooden image also, made for Heracles by Daedalus, stood here on the borders of Messenia and Arcadia.
35.2. Φαιδρίου δὲ ὡς πέντε ἀπέχει καὶ δέκα σταδίους ⟨τὸ⟩ κατὰ Δέσποιναν ὀνομαζόμενον Ἑρμαῖον· ὅροι Μεσσηνίων πρὸς Μεγαλοπολίτας καὶ οὗτοι, καὶ ἀγάλματα οὐ μεγάλα Δεσποίνης τε καὶ Δήμητρος, ἔτι δὲ καὶ Ἑρμοῦ πεποίηται [δὲ] καὶ Ἡρακλέους· δοκεῖν δέ μοι καὶ τὸ ὑπὸ Δαιδάλου ποιηθὲν τῷ Ἡρακλεῖ ξόανον ἐν μεθορίῳ τῆς Μεσσηνίας καὶ Ἀρκάδων ἐνταῦθα εἱστήκει.
35.3. The road from Megalopolis to Lacedaemon is thirty stades long at the Alpheius. After this you will travel beside a river Theius, which is a tributary of the Alpheius, and some forty stades from the Alpheius leaving the Theius on the left you will come to Phalaesiae. This place is twenty stades away from the Hermaeum at Belemina.
35.3. ἡ δὲ ἐς Λακεδαίμονα ἐκ Μεγάλης πόλεως ὁδὸς ἐπὶ μὲν τὸν Ἀλφειὸν στάδιοι τριάκοντά εἰσιν, ἀπὸ δὲ τοῦδε παρὰ ποταμὸν ὁδεύσας Θειοῦντα—κάτεισι δὲ καὶ ὁ Θειοῦς οὗτος ἐς τὸν Ἀλφειόν—, ἀπολιπὼν οὖν τὸν Θειοῦντα ἐν ἀριστερᾷ σταδίοις ἀπὸ τοῦ Ἀλφειοῦ τεσσαράκοντα ἥξεις μάλιστα ἐς Φαλαισίας· ἀπέχουσι δὲ αἱ Φαλαισίαι σταδίους εἴκοσι τοῦ Ἑρμαίου τοῦ κατὰ Βελεμίναν.
35.4. The Arcadians say that Belemina belonged of old to Arcadia but was severed from it by the Lacedaemonians. This account struck me as improbable on various grounds, chiefly because the Thebans, I think, would never have allowed the Arcadians to suffer even this loss, if they could have brought about restitution with justice.
35.4. λέγουσι μὲν δὴ οἱ Ἀρκάδες τὴν Βελεμίναν τῆς σφετέρας οὖσαν τὸ ἀρχαῖον ἀποτεμέσθαι Λακεδαιμονίους· λέγειν δὲ οὐκ εἰκότα ἐφαίνοντό μοι καὶ ἄλλων ἕνεκα καὶ μάλιστα ὅτι μοι δοκοῦσι Θηβαῖοι μηδʼ ἂν τοῦτο ἐλασσουμένους περιιδεῖν τοὺς Ἀρκάδας, εἴ σφισιν ἔσεσθαι σὺν τῷ δικαίῳ τὸ ἐπανόρθωμα ἔμελλεν.
35.5. There are also roads from Megalopolis leading to the interior of Arcadia; to Methydrium it is one hundred and seventy stades, and thirteen stades from Megalopolis is a place called Scias, where are ruins of a sanctuary of Artemis Sciatis, said to have been built by Aristodemus the tyrant. About ten stades from here are a few memorials of the city Charisiae, and the journey from Charisiae to Tricoloni is another ten stades.
35.5. εἰσὶ δὲ ἐκ Μεγάλης πόλεως καὶ ἐς τὰ χωρία ὁδοὶ τὰ ἐντὸς Ἀρκαδίας, ἐς ⟨μὲν⟩ Μεθύδριον ἑβδομήκοντα στάδιοι καὶ ἑκατόν, τρισὶ δὲ ἀπὸ Μεγάλης πόλεως ἀπωτέρω σταδίοις καὶ δέκα Σκιάς τε καλούμενον χωρίον καὶ Ἀρτέμιδος Σκιάτιδος ἐρείπιά ἐστιν ἱεροῦ· ποιῆσαι δὲ αὐτὸ ἐλέγετο Ἀριστόδημος ὁ τυραννήσας. ἐντεῦθεν μετὰ σταδίους ὡς δέκα πόλεως Χαρισιῶν ὑπομνήματά ἐστιν οὐ πολλά, σταδίων δὲ ἄλλων δέκα ἐστὶν ἀπὸ Χαρισιῶν ἐς Τρικολώνους ὁδός.
35.6. Once Tricoloni also was a city, and even to-day there still remains on a hill a sanctuary of Poseidon with a square image, and around the sanctuary stands a grove of trees. These cities had as founders the sons of Lycaon; but Zoetia, some fifteen stades from Tricoloni, not lying on the straight road but to the left of Tricoloni, was founded, they say, by Zoeteus, the son of Tricolonus. Paroreus, the younger of the sons of Tricolonus, also founded a city, in this case Paroria, ten stades distant from Zoetia.
35.6. πόλις δὲ ἦσαν καὶ οἱ Τρικόλωνοί ποτε· μένει δὲ αὐτόθι καὶ ἐς ἡμᾶς ἔτι ἐπὶ λόφου Ποσειδῶνος ἱερὸν καὶ ἄγαλμα τετράγωνον, καὶ δένδρων περὶ τὸ ἱερόν ἐστιν ἄλσος. ταύταις μὲν δὴ οἱ Λυκάονος παῖδες ἐγένοντο οἰκισταί, Ζοιτίαν δὲ ἀπωτέρω μὲν Τρικολώνων πέντε που καὶ δέκα σταδίοις, κειμένην δὲ οὐ κατʼ εὐθὺ ἀλλʼ ἐκ Τρικολώνων ἐν ἀριστερᾷ, Ζοιτέα οἰκίσαι τὸν Τρικολώνου λέγουσι· Παρωρεὺς δὲ ὁ νεώτερος Τρικολώνου τῶν παίδων Παρωρίαν καὶ οὗτος ἔκτισεν, ἀπέχουσαν Ζοιτίας σταδίους δέκα.
35.7. To-day both towns are without inhabitants. In Zoetia, however, there still remains a temple of Demeter and Artemis. There are also other ruins of cities: of Thyraeum, fifteen stades from Paroria, and of Hypsus, lying above the plain on a mountain which is also called Hypsus. The district between Thyraeum and Hypsus is all mountainous and full of wild beasts. My narrative has already pointed out that Thyraeus and Hypsus were sons of Lycaon.
35.7. ἔρημοι δὲ [καὶ] ἐς ἐμὲ ἦσαν ἀμφότεραι· μένει δὲ ἐν Ζοιτίᾳ Δήμητρος ναὸς καὶ Ἀρτέμιδος [οἳ καὶ ἐς ἐμὲ ἦσαν]. ἐρείπια δὲ πόλεων καὶ ἄλλα, Θυραίου μὲν σταδίοις πέντε ἀπωτέρω Παρωρίας καὶ δέκα, τὰ δὲ Ὑψοῦντός ἐστιν ἐν ὄρει κειμένῳ μὲν ὑπὲρ τοῦ πεδίου, καλουμένῳ δὲ Ὑψοῦντι. ἡ δὲ Θυραίου τε καὶ Ὑψοῦντος μεταξὺ ὀρεινὴ πᾶσά ἐστι καὶ θηριώδης· Λυκάονος δὲ εἶναι Θυραῖόν τε καὶ Ὑψοῦντα προεδήλωσεν ἡμῖν ὁ λόγος.
35.8. To the right of Tricoloni there is first a steep road ascending to a spring called Cruni. Descending from Cruni for about thirty stades you come to the grave of Callisto, a high mound of earth, whereon grow many trees, both cultivated and also those that bear no fruit. On the top of the mound is a sanctuary of Artemis, surnamed Calliste (Most Beautiful). I believe it was because he had learnt it from the Arcadians that Pamphos was the first in his poems to call Artemis by the name of Calliste.
35.8. Τρικολώνων δέ ἐστιν ἐν δεξιᾷ πρῶτα μὲν ἀνάντης ὁδὸς ἐπὶ πηγὴν καλουμένους Κρουνούς· σταδίους δὲ ὡς τριάκοντα καταβάντι ἐκ Κρουνῶν τάφος ἐστὶ Καλλιστοῦς, χῶμα γῆς ὑψηλόν, δένδρα ἔχον πολλὰ μὲν τῶν ἀκάρπων, πολλὰ δὲ καὶ ἥμερα. ἐπὶ δὲ ἄκρῳ τῷ χώματι ἱερόν ἐστιν Ἀρτέμιδος ἐπίκλησιν Καλλίστης· δοκεῖν δέ μοι καὶ Πάμφως μαθών τι παρὰ Ἀρκάδων πρῶτος Ἄρτεμιν ἐν τοῖς ἔπεσιν ὠνόμασε Καλλίστην.
35.9. Twenty-five stades from here, a hundred stades in all from Tricoloni, there is on the Helisson, on the straight road to Methydrium, the only city left to be described on the road from Tricoloni, a place called Anemosa, and also Mount Phalanthus, on which are the ruins of a city Phalanthus. It is said that Phalanthus was a son of Agelaus, a son of Stymphalus.
35.9. σταδίους δὲ αὐτόθεν μὲν πέντε καὶ εἴκοσι, Τρικολώνων δὲ ἑκατὸν τοὺς σύμπαντας ἀπέχουσα ἐπί γε τοῦ Ἑλισσόντος, κατὰ δὲ τὴν εὐθεῖαν Μεθυδρίου—αὕτη γὰρ δὴ ἐκ Τρικολώνων ἔτι λείπεται—Ἀνεμῶσά τέ ἐστι χωρίον καὶ ὄρος Φάλανθον, ἐν αὐτῷ δὲ ἐρείπιά ἐστι Φαλάνθου πόλεως· Ἀγελάου δὲ τοῦ Στυμφήλου παῖδα εἶναι τὸν Φάλανθον λέγουσιν.
35.10. Beyond this is a plain called the Plain of Polus, and after it Schoenus, so named from a Boeotian, Schoeneus. If this Schoeneus emigrated to Arcadia, the race-courses of Atalanta, which are near Schoenus, probably got their name from his daughter. Adjoining is... in my opinion called, and they say that the land here is Arcadia to all.
35.10. ὑπὲρ τούτου δὲ πεδίον τέ ἐστι Πώλου καλούμενον καὶ μετʼ αὐτὸ Σχοινοῦς, ἀπὸ ἀνδρὸς Βοιωτοῦ Σχοινέως ἔχων τὴν κλῆσιν. εἰ δὲ ὁ Σχοινεὺς ἀπεδήμησεν οὗτος παρὰ τοὺς Ἀρκάδας, εἶεν ἂν καὶ οἱ τῆς Ἀταλάντης δρόμοι σύνεγγυς τῷ Σχοινοῦντι ὄντες [οἱ] ἀπὸ τῆς τούτου θυγατρὸς τὸ ὄνομα εἰληφότες. ἑξῆς δέ ἐστιν ἐμοὶ δοκεῖν καλούμενον, καὶ τοῖς πᾶσιν Ἀρκαδίαν εἶναι τὴν χώραν φασὶν ἐνταῦθα.
36.1. From this point nothing remains to be recorded except Methydrium itself, which is distant from Tricoloni one hundred and thirty-seven stades. It received the name Methydrium (Between the Waters) because there is a high knoll between the river Maloetas and the Mylaon, and on it Orchomenus built his city. Methydrium too had citizens victorious at Olympia before it belonged to Megalopolis.
36.1. τὸ ἀπὸ τούτου δὲ ἐς μνήμην οὐδὲν ἄλλο ὅτι [εἰ] μὴ αὐτὸ τὸ Μεθύδριον λείπεται· ὁδὸς δὲ ἐκ Τρικολώνων ἐς αὐτὸ στάδιοι τριῶν δέοντες τεσσαράκοντα καὶ ἑκατόν. ὠνομάσθη μὲν δὴ Μεθύδριον, ὅτι κολωνός ἐστιν ὑψηλὸς Μαλοίτα τε ποταμοῦ καὶ Μυλάοντος μέσος, ἐφʼ ᾧ τὴν πόλιν ὁ Ὀρχομενὸς ᾤκιζε· πρὶν δὲ ἢ συντελεῖν ἐς τὸ Μεγαλοπολιτικόν, γεγόνασι καὶ Μεθυδριεῦσιν ἀνδράσιν Ὀλυμπικαὶ νῖκαι.
36.2. There is in Methydrium a temple of Horse Poseidon, standing by the Mylaon. But Mount Thaumasius (Wonderful) lies beyond the river Maloetas, and the Methydrians hold that when Rhea was pregnant with Zeus, she came to this mountain and enlisted as her allies, in case Cronus should attack her, Hopladamus and his few giants:
36.2. ἔστι δὲ ἐν Μεθυδρίῳ Ποσειδῶνός τε Ἱππίου ναός, οὗτος μὲν ἐπὶ τῷ Μυλάοντί ἐστι· τὸ δὲ ὄρος τὸ Θαυμάσιον καλούμενον κεῖται μὲν ὑπὲρ τὸν ποταμὸν τὸν Μαλοίταν, ἐθέλουσι δὲ οἱ Μεθυδριεῖς τὴν Ῥέαν, ἡνίκα τὸν Δία εἶχεν ἐν τῇ γαστρί, ἐς τοῦτο ἀφικέσθαι τὸ ὄρος, παρασκευάσασθαι δὲ αὑτῇ καὶ βοήθειαν, ἢν ὁ Κρόνος ἐπʼ αὐτὴν ἴῃ, τόν τε Ὁπλάδαμον καὶ ἄλλους ὅσοι περὶ ἐκεῖνον ἦσαν γίγαντες·
36.3. They allow that she gave birth to her son on some part of Mount Lycaeus, but they claim that here Cronus was deceived, and here took place the substitution of a stone for the child that is spoken of in the Greek legend. On the summit of the mountain is Rhea's Cave, into which no human beings may enter save only the women who are sacred to the goddess.
36.3. καὶ τεκεῖν μὲν συγχωροῦσιν αὐτὴν ἐν μοίρᾳ τινὶ τοῦ Λυκαίου, τὴν δὲ ἐς τὸν Κρόνον ἀπάτην καὶ ἀντὶ τοῦ παιδὸς τὴν λεγομένην ὑπὸ Ἑλλήνων ἀντίδοσιν τοῦ λίθου γενέσθαι φασὶν ἐνταῦθα. ἔστι δὲ πρὸς τῇ κορυφῇ τοῦ ὄρους σπήλαιον τῆς Ῥέας, καὶ ἐς αὐτὸ ὅτι μὴ γυναιξὶ μόναις ἱεραῖς τῆς θεοῦ ἀνθρώπων γε οὐδενὶ ἐσελθεῖν ἔστι τῶν ἄλλων.
36.4. About thirty stades from Methydrium is a spring Nymphasia, and it is also thirty stades from Nymphasia to the common boundaries of Megalopolis, Orchomenus and Caphyae.
36.4. Μεθυδρίου δὲ ὡς τριάκοντα ἀπέχει σταδίους Νυμφασία πηγή· τοσοῦτοι δὲ ἀπὸ Νυμφασίας ἕτεροι πρὸς τοὺς Μεγαλοπολιτῶν εἰσι καὶ Ὀρχομενίων τε κοινοὺς καὶ Καφυατῶν ὅρους.
36.5. Passing through the gate at Megalopolis named the Gate to the Marsh, and proceeding by the side of the river Helisson towards Maenalus, there stands on the left of the road a temple of the Good God. If the gods are givers of good things to men, and if Zeus is supreme among gods, it would be consistent to infer that this surname is that of Zeus. A short distance farther on is a mound of earth which is the grave of Aristodemus, whom in spite of his being a tyrant they could not help calling the Good and there is also a sanctuary of Athena surnamed Contriver, because the goddess is the inventor of plans and devices of all sorts.
36.5. Μεγαλοπολίταις δὲ διὰ τῶν ἐπὶ τὸ ἕλος ὀνομαζομένων πυλῶν, διὰ τούτων ὁδεύουσιν ἐς Μαίναλον παρὰ τὸν ποταμὸν τὸν Ἑλισσόντα ἔστι τῆς ὁδοῦ ἐν ἀριστερᾷ Ἀγαθοῦ θεοῦ ναός· εἰ δὲ ἀγαθῶν οἱ θεοὶ δοτῆρές εἰσιν ἀνθρώποις, Ζεὺς δὲ ὕπατος θεῶν ἐστιν, ἑπόμενος ἄν τις τῷ λόγῳ τὴν ἐπίκλησιν ταύτην Διὸς τεκμαίροιτο εἶναι. προελθόντι δὲ οὐ πολὺ ἔστι μὲν γῆς χῶμα Ἀριστοδήμου τάφος, ὃν οὐδὲ τυραννοῦντα ἀφείλοντο μὴ ἐπονομάσαι Χρηστόν, ἔστι δὲ Ἀθηνᾶς ἱερὸν ἐπίκλησιν Μαχανίτιδος, ὅτι βουλευμάτων ἐστὶν ἡ θεὸς παντοίων καὶ ἐπιτεχνημάτων εὑρέτις.
36.6. On the right of the road there has been made a precinct to the North Wind, and the Megalopolitans offer sacrifices every year, holding none of the gods in greater honor than the North Wind, because he proved their saviour from the Lacedaemonians under Agis. Next is the tomb of Oicles, the father of Amphiaraus, if indeed he met his end in Arcadia, and not after he had joined Heracles in his campaign against Laomedon. After it comes a temple of Demeter styled in the Marsh and her grove, which is five stades away from the city, and women only may enter it.
36.6. πεποίηται δὲ ἐν δεξιᾷ τῆς ὁδοῦ Βορέᾳ τῷ ἀνέμῳ τέμενος, καί οἱ Μεγαλοπολῖται θυσίας θύουσιν ἀνὰ πᾶν ἔτος καὶ θεῶν οὐδενὸς Βορέαν ὕστερον ἄγουσιν ἐν τιμῇ, ἅτε σωτῆρα γενόμενόν σφισιν ἀπὸ Λακεδαιμονίων τε καὶ Ἄγιδος. ἑξῆς δὲ Ὀικλέους τοῦ Ἀμφιαράου πατρὸς μνῆμά ἐστιν, εἴ γε δὴ ἐπέλαβεν αὐτὸν τὸ χρεὼν ἐν Ἀρκαδίᾳ καὶ μὴ τῆς ἐπὶ Λαομέδοντα Ἡρακλεῖ στρατείας μετασχόντα. μετὰ τοῦτό ἐστι Δήμητρος καλουμένης ἐν ἕλει ναός τε καὶ ἄλσος· τοῦτο σταδίοις πέντε ἀπωτέρω τῆς πόλεως, γυναιξὶ δὲ ἐς αὐτὸ ἔσοδός ἐστι μόναις.
36.7. Thirty stades away is a place named Paliscius. Going on from Paliscius and leaving on the left the Elaphus, an intermittent stream, after an advance of some twenty stades you reach ruins of Peraethenses, among which is a sanctuary of Pan. If you cross the torrent and go straight on for fifteen stades you come to a plain, and after crossing it to the mountain called, like the plain, Maenalian. Under the fringe of the mountain are traces of a city Lycoa, a sanctuary of Artemis Lycoan, and a bronze image of her.
36.7. τριάκοντα δέ ἐστιν ἀπωτέρω σταδίοις Παλίσκιος ὀνομαζομένη χώρα· ἐκ Παλισκίου δὲ ἀφιέντι μὲν ἐν ἀριστερᾷ τὸν Ἔλαφον ὄντα οὐκ ἀέναον καὶ προελθόντι ὅσον εἴκοσι σταδίους, ἄλλα τε ἐρείπια Περαιθέων καὶ ἱερὸν λείπεται Πανός. ἢν δὲ τὸν χειμάρρουν διαβῇς, κατʼ εὐθὺ πέντε μὲν σταδίοις καὶ δέκα ἀπωτέρω τοῦ ποταμοῦ πεδίον ἐστί, διελθόντι δὲ τοῦτο, τὸ ὄρος ὁμώνυμον τῷ πεδίῳ τὸ Ναινάλιον. τοῦ δὲ ὄρους ὑπὸ τοῖς καταλήγουσι πόλεως σημεῖα Λυκόας καὶ Ἀρτέμιδος ἱερὸν καὶ ἄγαλμά ἐστι χαλκοῦν Λυκοάτιδος·
36.8. On the southern slope of the mountain once stood Sumetia. On this mountain is what is called the Meeting of the Three Ways, whence the Mantineans fetched the bones of Arcas, the son of Callisto, at the bidding of the Delphic oracle. There are still left ruins of Maenalus itself: traces of a temple of Athena, one race-course for athletes and one for horses. Mount Maenalus is held to be especially sacred to Pan, so that those who dwell around it say that they can actually hear him playing on his pipes.
36.8. ἐν δὲ τοῖς κατὰ μεσημβρίαν τοῦ ὄρους Σουμητία ᾤκιστο. ἐν τούτῳ δέ εἰσι τῷ ὄρει καὶ αἱ καλούμεναι Τρίοδοι, καὶ τὰ ὀστᾶ Ἀρκάδος τοῦ Καλλιστοῦς ἀνείλοντο ἐντεῦθεν κατὰ τὸ ἐκ Δελφῶν μάντευμα οἱ Μαντινεῖς. λείπεται δὲ καὶ αὐτῆς ἔτι ἐρείπια Μαινάλου, ναοῦ τε σημεῖα Ἀθηνᾶς καὶ στάδιον ἐς ἀθλητῶν ἀγῶνα καὶ τὸ ἕτερον αὐτῶν ἐς ἵππων δρόμον· τὸ δὲ ὄρος τὸ Μαινάλιον ἱερὸν μάλιστα εἶναι Πανὸς νομίζουσιν, ὥστε οἱ περὶ αὐτὸ καὶ ἐπακροᾶσθαι συρίζοντος τοῦ Πανὸς λέγουσι.
36.9. From the sanctuary of the Mistress to the city of Megalopolis it is forty stades. From Megalopolis to the stream of the Alpheius is half this distance. After crossing the river it is two stades from the Alpheius to the ruins of Macareae, from these to the ruins of Daseae seven stades, and seven again from Daseae to the hill called Acacesian Hill.
36.9. τοῦ δὲ τῆς Δεσποίνης ἱεροῦ καὶ Μεγαλοπολιτῶν τοῦ ἄστεως στάδιοι τεσσαράκοντα μεταξύ εἰσιν, ἥμισυ μὲν τῆς ὁδοῦ πρὸς τοῦ Ἀλφειοῦ τὸ ῥεῦμα· διαβάντων ⟨δὲ⟩ μετὰ μὲν δύο ἀπὸ τοῦ Ἀλφειοῦ σταδίους Μακαρεῶν ἐστιν ἐρείπια, αὐτόθεν δὲ ἐς ἐρείπια ἄλλα τὰ Δασεῶν ἑπτά εἰσι στάδιοι, τοσοῦτοι δὲ ἐκ Δασεῶν πρὸς τὸν Ἀκακήσιον ὀνομαζόμενον λόφον.
36.10. At the foot of this hill used to be a city Acacesium, and even to-day there is on the hill a stone image of Acacesian Hermes, the story of the Arcadians about it being that here the child Hermes was reared, and that Acacus the son of Lycaon became his foster-father. The Theban legend is different, and the people of Tanagra, again, have a legend at variance with the Theban.
36.10. ὑπὸ τούτῳ δὲ τῷ λόφῳ πόλις τε ἦν Ἀκακήσιον Ἑρμοῦ τε Ἀκακησίου λίθου πεποιημένον ἄγαλμα καὶ ἐς ἡμᾶς ἐστιν ἐπὶ τοῦ λόφου, τραφῆναι δὲ Ἑρμῆν παῖδα αὐτόθι καὶ Ἄκακον τὸν Λυκάονος γενέσθαι οἱ τροφέα Ἀρκάδων ἐστὶν ἐς αὐτὸν λόγος· διάφορα δὲ τούτοις Θηβαῖοι καὶ αὖθις οὐχ ὁμολογοῦντα τοῖς Θηβαίων Ταναγραῖοι λέγουσιν.
37.1. From Acacesium it is four stades to the sanctuary of the Mistress. First in this place is a temple of Artemis Leader, with a bronze image, holding torches, which I conjecture to be about six feet high. From this place there is an entrance into the sacred enclosure of the Mistress. As you go to the temple there is a portico on the right, with reliefs of white marble on the wall. On the first relief are wrought Fates and Zeus surnamed Guide of Fate, and on the second Heracles wresting a tripod from Apollo. What I learned about the story of the two latter I will tell if I get as far as an account of Delphi in my history of Phocis.
37.1. ἀπὸ δὲ Ἀκακησίου τέσσαρας σταδίους ἀπέχει τὸ ἱερὸν τῆς Δεσποίνης. πρῶτα μὲν δὴ αὐτόθι Ἡγεμόνης ναός ἐστιν Ἀρτέμιδος καὶ χαλκοῦν ἄγαλμα ἔχον δᾷδας —ποδῶν ἓξ εἶναι μάλιστα αὐτὸ εἰκάζομεν—, ἐντεῦθεν δὲ ἐς τὸν ἱερὸν περίβολον τῆς Δεσποίνης ἐστὶν ἔσοδος. ἰόντων δὲ ἐπὶ τὸν ναὸν στοά τέ ἐστιν ἐν δεξιᾷ καὶ ἐν τῷ τοίχῳ λίθου λευκοῦ τύποι πεποιημένοι, καὶ τῷ μέν εἰσιν ἐπειργασμέναι Μοῖραι καὶ Ζεὺς ἐπίκλησιν Μοιραγέτης, δευτέρῳ δὲ Ἡρακλῆς τρίποδα Ἀπόλλωνα ἀφαιρούμενος· ὁποῖα δὲ ἐς αὐτοὺς ἐπυνθανόμην γενέσθαι, δηλώσω καὶ τοῦτο, ἢν ἐς τοῦ Φωκικοῦ λόγου τὰ ἔχοντα ἐς Δελφοὺς ἀφικώμεθα.
37.2. In the portico by the Mistress there is, between the reliefs I have mentioned, a tablet with descriptions of the mysteries. On the third relief are nymphs and Pans; on the fourth is Polybius, the son of Lycortas. On the latter is also an inscription, declaring that Greece would never have fallen at all, if she had obeyed Polybius in everything, and when she met disaster her only help came from him. In front of the temple is an altar to Demeter and another to the Mistress, after which is one of the Great Mother.
37.2. ἐν δὲ τῇ στοᾷ τῇ παρὰ τῇ Δεσποίνῃ μεταξὺ τῶν τύπων τῶν κατειλεγμένων πινάκιόν ἐστι γεγραμμένον, ἔχον τὰ ἐς τὴν τελετήν· Νύμφαι δέ εἰσι καὶ Πᾶνες ἐπὶ τῷ τρίτῳ, ἐπὶ δὲ τῷ τετάρτῳ Πολύβιος ὁ Λυκόρτα· καί οἱ ἐπίγραμμά ἐστιν ἐξ ἀρχῆς τε μὴ ἂν σφαλῆναι τὴν Ἑλλάδα, εἰ Πολυβίῳ τὰ πάντα ἐπείθετο, καὶ ἁμαρτούσῃ διʼ ἐκείνου βοήθειαν αὐτῇ γενέσθαι μόνου. πρὸ δὲ τοῦ ναοῦ Δήμητρί τέ ἐστι βωμὸς καὶ ἕτερος Δεσποίνῃ, μετʼ αὐτὸν δὲ μεγάλης Μητρός.
37.3. The actual images of the goddesses, Mistress and Demeter, the throne on which they sit, along with the footstool under their feet, are all made out of one piece of stone. No part of the drapery, and no part of the carvings about the throne, is fastened to another stone by iron or cement, but the whole is from one block. This stone was not brought in by them, but they say that in obedience to a dream they dug up the earth within the enclosure and so found it. The size of both images just about corresponds to the image of the Mother at Athens.
37.3. θεῶν δὲ αὐτὰ τὰ ἀγάλματα, Δέσποινα καὶ ἡ Δημήτηρ τε καὶ ὁ θρόνος ἐν ᾧ καθέζονται, καὶ τὸ ὑπόθημα τὸ ὑπὸ τοῖς ποσίν ἐστιν ἑνὸς ὁμοίως λίθου· καὶ οὔτε τῶν ἐπὶ τῇ ἐσθῆτι οὔτε ὁπόσα εἴργασται περὶ τὸν θρόνον οὐδέν ἐστιν ἑτέρου λίθου προσεχὲς σιδήρῳ καὶ κόλλῃ, ἀλλὰ τὰ πάντα ἐστὶν εἷς λίθος. οὗτος οὐκ ἐσεκομίσθη σφίσιν ὁ λίθος, ἀλλὰ κατὰ ὄψιν ὀνείρατος λέγουσιν αὐτὸν ἐξευρεῖν ἐντὸς τοῦ περιβόλου τὴν γῆν ὀρύξαντες. τῶν δὲ ἀγαλμάτων ἐστὶν ἑκατέρου μέγεθος κατὰ τὸ Ἀθήνῃσιν ἄγαλμα μάλιστα τῆς Μητρός·
37.4. These too are works of Damophon. Demeter carries a torch in her right hand; her other hand she has laid upon the Mistress. The Mistress has on her knees a staff and what is called the box, which she holds in her right hand. On both sides of the throne are images. By the side of Demeter stands Artemis wrapped in the skin of a deer, and carrying a quiver on her shoulders, while in one hand she holds a torch, in the other two serpents; by her side a bitch, of a breed suitable for hunting, is lying down.
37.4. Δαμοφῶντος δὲ καὶ ταῦτα ἔργα. ἡ μὲν οὖν Δημήτηρ δᾷδα ἐν δεξιᾷ φέρει, τὴν δὲ ἑτέραν χεῖρα ἐπιβέβληκεν ἐπὶ τὴν Δέσποιναν· ἡ δὲ Δέσποινα σκῆπτρόν τε καὶ ⟨τὴν⟩ καλουμένην κίστην ἐπὶ τοῖς γόνασιν ἔχει, τῆς δὲ ἔχεται τῇ δεξιᾷ τῆς κίστης. τοῦ θρόνου δὲ ἑκατέρωθεν Ἄρτεμις μὲν παρὰ τὴν Δήμητρα ἕστηκεν ἀμπεχομένη δέρμα ἐλάφου καὶ ἐπὶ τῶν ὤμων φαρέτραν ἔχουσα, ἐν δὲ ταῖς χερσὶ τῇ μὲν λαμπάδα ἔχει, τῇ δὲ δράκοντας δύο. παρὰ δὲ τὴν Ἄρτεμιν κατάκειται κύων, οἷαι θηρεύειν εἰσὶν ἐπιτήδειοι.
37.5. By the image of the Mistress stands Anytus, represented as a man in armour. Those about the sanctuary say that the Mistress was brought up by Anytus, who was one of the Titans, as they are called. The first to introduce Titans into poetry was Homer, representing them as gods down in what is called Tartarus; the lines are in the passage about Hera's oath. From Homer the name of the Titans was taken by Onomacritus, who in the orgies he composed for Dionysus made the Titans the authors of the god's sufferings.
37.5. πρὸς δὲ τῆς Δεσποίνης τῷ ἀγάλματι ἕστηκεν Ἄνυτος σχῆμα ὡπλισμένου παρεχόμενος· φασὶ δὲ οἱ περὶ τὸ ἱερὸν τραφῆναι τὴν Δέσποιναν ὑπὸ τοῦ Ἀνύτου, καὶ εἶναι τῶν Τιτάνων καλουμένων καὶ τὸν Ἄνυτον. Τιτᾶνας δὲ πρῶτος ἐς ποίησιν ἐσήγαγεν Ὅμηρος, θεοὺς εἶναι σφᾶς ὑπὸ τῷ καλουμένῳ Ταρτάρῳ, καὶ ἔστιν ἐν Ἥρας ὅρκῳ τὰ ἔπη· παρὰ δὲ Ὁμήρου Ὀνομάκριτος παραλαβὼν τῶν Τιτάνων τὸ ὄνομα Διονύσῳ τε συνέθηκεν ὄργια καὶ εἶναι τοὺς Τιτᾶνας τῷ Διονύσῳ τῶν παθημάτων ἐποίησεν αὐτουργούς.
37.6. This is the story of Anytus told by the Arcadians. That Artemis was the daughter, not of Leto but of Demeter, which is the Egyptian account, the Greeks learned from Aeschylus the son of Euphorion. The story of the Curetes, who are represented under the images, and that of the Corybantes (a different race from the Curetes), carved in relief upon the base, I know, but pass them by.
37.6. τὰ μὲν δὴ ἐς τὸν Ἄνυτον ὑπὸ Ἀρκάδων λέγεται· Δήμητρος δὲ Ἄρτεμιν θυγατέρα εἶναι καὶ οὐ Λητοῦς, ὄντα Αἰγυπτίων τὸν λόγον Αἰσχύλος ἐδίδαξεν Εὐφορίωνος τοὺς Ἕλληνας. τὰ δὲ ἐς Κούρητας—οὗτοι γὰρ ὑπὸ τῶν ἀγαλμάτων πεποίηνται—καὶ τὰ ἐς Κορύβαντας ἐπειργασμένους ἐπὶ τοῦ βάθρου—γένος δὲ οἵδε ἀλλοῖον καὶ οὐ Κούρητες—, τὰ ἐς τούτους παρίημι ἐπιστάμενος.
37.7. The Arcadians bring into the sanctuary the fruit of all cultivated trees except the pomegranate. On the right as you go out of the temple there is a mirror fitted into the wall. If anyone looks into this mirror, he will see himself very dimly indeed or not at all, but the actual images of the gods and the throne can be seen quite clearly.
37.7. τῶν δὲ ἡμέρων οἱ Ἀρκάδες δένδρων ἁπάντων πλὴν ῥοιᾶς ἐσκομίζουσιν ἐς τὸ ἱερόν. ἐν δεξιᾷ δὲ ἐξιόντι ἐκ τοῦ ναοῦ κάτοπτρον ἡρμοσμένον ἐστὶν ἐν τῷ τοίχῳ· τοῦτο ἤν τις προσβλέπῃ τὸ κάτοπτρον, ἑαυτὸν μὲν ἤτοι παντάπασιν ἀμυδρῶς ἢ οὐδὲ ὄψεται [τὴν] ἀρχήν, τὰ δὲ ἀγάλματα τῶν θεῶν καὶ αὐτὰ καὶ τὸν θρόνον ἔστιν ἐναργῶς θεάσασθαι.
37.8. When you have gone up a little, beside the temple of the Mistress on the right is what is called the Hall, where the Arcadians celebrate mysteries, and sacrifice to the Mistress many victims in generous fashion. Every man of them sacrifices what he possesses. But he does not cut the throats of the victims, as is done in other sacrifices; each man chops off a limb of the sacrifice, just that which happens to come to hand.
37.8. παρὰ δὲ τὸν ναὸν τῆς Δεσποίνης ὀλίγον ἐπαναβάντι ἐν δεξιᾷ Μέγαρόν ἐστι καλούμενον, καὶ τελετήν τε δρῶσιν ἐνταῦθα καὶ τῇ Δεσποίνῃ θύουσιν ἱερεῖα οἱ Ἀρκάδες πολλά τε καὶ ἄφθονα. θύει μὲν δὴ αὐτῶν ἕκαστος ὅ τι κέκτηται· τῶν ἱερείων δὲ οὐ τὰς φάρυγγας ἀποτέμνει ὥσπερ ἐπὶ ταῖς ἄλλαις θυσίαις, κῶλον δὲ ὅ τι ἂν τύχῃ, τοῦτο ἕκαστος ἀπέκοψε τοῦ θύματος.
37.9. This Mistress the Arcadians worship more than any other god, declaring that she is a daughter of Poseidon and Demeter. Mistress is her surname among the many, just as they surname Demeter's daughter by Zeus the Maid. But whereas the real name of the Maid is Persephone, as Homer and Pamphos before him say in their poems, the real name of the Mistress I am afraid to write to the uninitiated.
37.9. ταύτην μάλιστα θεῶν σέβουσιν οἱ Ἀρκάδες τὴν Δέσποιναν, θυγατέρα δὲ αὐτὴν Ποσειδῶνός φασιν εἶναι καὶ Δήμητρος. ἐπίκλησις ἐς τοὺς πολλούς ἐστιν αὐτῇ Δέσποινα, καθάπερ καὶ τὴν ἐκ Διὸς Κόρην ἐπονομάζουσιν, ἰδίᾳ δέ ἐστιν ὄνομα Περσεφόνη, καθὰ Ὅμηρος καὶ ἔτι πρότερον Πάμφως ἐποίησαν· τῆς ⟨δὲ⟩ Δεσποίνης τὸ ὄνομα ἔδεισα ἐς τοὺς ἀτελέστους γράφειν.
37.10. Beyond what is called the Hall is a grove, sacred to the Mistress and surrounded by a wall of stones, and within it are trees, including an olive and an evergreen oak growing out of one root, and that not the result of a clever piece of gardening. Beyond the grove are altars of Horse Poseidon, as being the father of the Mistress, and of other gods as well. On the last of them is an inscription saying that it is common to all the gods.
37.10. ὑπὲρ δὲ τὸ καλούμενον Μέγαρόν ἐστιν ἄλσος τῆς Δεσποίνης ἱερὸν θριγκῷ λίθων περιεχόμενον, ἐντὸς δὲ αὐτοῦ δένδρα καὶ ἄλλα καὶ ἐλαία καὶ πρῖνος ἐκ ῥίζης μιᾶς πεφύκασι· τοῦτο οὐ γεωργοῦ σοφίας ἐστὶν ἔργον. ὑπὲρ δὲ τὸ ἄλσος καὶ Ἱππίου Ποσειδῶνος, ἅτε πατρὸς τῆς Δεσποίνης, καὶ θεῶν ἄλλων εἰσὶ βωμοί· τῷ τελευταίῳ δὲ ἐπίγραμμά ἐστι θεοῖς αὐτὸν τοῖς πᾶσιν εἶναι κοινόν.
37.11. Thence you will ascend by stairs to a sanctuary of Pan. Within the sanctuary has been made a portico, and a small image; and this Pan too, equally with the most powerful gods, can bring men's prayers to accomplishment and repay the wicked as they deserve. Beside this Pan a fire is kept burning which is never allowed to go out. It is said that in days of old this god also gave oracles, and that the nymph Erato became his prophetess, she who wedded Arcas, the son of Callisto.
37.11. ἐντεῦθεν δὲ ἀναβήσῃ διὰ κλίμακος ἐς ἱερὸν Πανός· πεποίηται δὲ καὶ στοὰ ἐς τὸ ἱερὸν καὶ ἄγαλμα οὐ μέγα, θεῶν δὲ ὁμοίως τοῖς δυνατωτάτοις καὶ τούτῳ μέτεστι τῷ Πανὶ ἀνθρώπων τε εὐχὰς ἄγειν ἐς τέλος καὶ ὁποῖα ἔοικεν ἀποδοῦναι πονηροῖς. παρὰ τούτῳ τῷ Πανὶ πῦρ οὔ ποτε ἀποσβεννύμενον καίεται. λέγεται δὲ ὡς τὰ ἔτι παλαιότερα καὶ μαντεύοιτο οὗτος ὁ θεός, προφῆτιν δὲ Ἐρατὼ Νύμφην αὐτῷ γενέσθαι ταύτην ἣ Ἀρκάδι τῷ Καλλιστοῦς συνῴκησε·
37.12. They also remember verses of Erato, which I too myself have read. Here is an altar of Ares, and there are two images of Aphrodite in a temple, one of white marble, and the other, the older, of wood. There are also wooden images of Apollo and of Athena. Of Athena a sanctuary also has been made.
37.12. μνημονεύουσι δὲ καὶ ἔπη τῆς Ἐρατοῦς, ἃ δὴ καὶ αὐτὸς ἐπελεξάμην. ἐνταῦθα ἔστι μὲν βωμὸς Ἄρεως, ἔστι δὲ ἀγάλματα Ἀφροδίτης ἐν ναῷ, λίθου τὸ ἕτερον λευκοῦ, τὸ δὲ ἀρχαιότερον αὐτῶν ξύλου. ὡσαύτως δὲ καὶ Ἀπόλλωνός τε καὶ Ἀθηνᾶς ξόανά ἐστι· τῇ δὲ Ἀθηνᾷ καὶ ἱερὸν πεποίηται.
38.1. A little farther up is the circuit of the wall of Lycosura, in which there are a few inhabitants. Of all the cities that earth has ever shown, whether on mainland or on islands, Lycosura is the oldest, and was the first that the sun beheld; from it the rest of mankind have learned how to make them cities.
38.1. ἀνωτέρω δὲ ὀλίγον τείχους τε περίβολος τῆς Λυκοσούρας ἐστὶ καὶ οἰκήτορες ἔνεισιν οὐ πολλοί. πόλεων δέ, ὁπόσας ἐπὶ τῇ ἠπείρῳ ἔδειξε γῆ καὶ ἐν νήσοις, Λυκόσουρά ἐστι πρεσβυτάτη, καὶ ταύτην εἶδεν ὁ ἥλιος πρώτην· ἀπὸ ταύτης δὲ οἱ λοιποὶ ποιεῖσθαι πόλεις μεμαθήκασιν ἄνθρωποι.
38.2. On the left of the sanctuary of the Mistress is Mount Lycaeus. Some Arcadians call it Olympus, and others Sacred Peak. On it, they say, Zeus was reared. There is a place on Mount Lycaeus called Cretea, on the left of the grove of Apollo surnamed Parrhasian. The Arcadians claim that the Crete, where the Cretan story has it that Zeus was reared, was this place and not the island.
38.2. ἐν ἀριστερᾷ δὲ τοῦ ἱεροῦ τῆς Δεσποίνης τὸ ὄρος ἐστὶ τὸ Λύκαιον· καλοῦσι δὲ αὐτὸ καὶ Ὄλυμπον καὶ Ἱεράν γε ἕτεροι τῶν Ἀρκάδων κορυφήν. τραφῆναι δὲ τὸν Δία φασὶν ἐν τῷ ὄρει τούτῳ· καὶ χώρα τέ ἐστιν ἐν τῷ Λυκαίῳ Κρητέα καλουμένη—αὕτη δὲ ἡ Κρητέα ἐστὶν ἐξ ἀριστερᾶς Ἀπόλλωνος ἄλσους ἐπίκλησιν Παρρασίου—καὶ τὴν Κρήτην, ἔνθα ὁ Κρητῶν ἔχει λόγος τραφῆναι Δία, τὸ χωρίον τοῦτο εἶναι καὶ οὐ [διὰ] τὴν νῆσον ἀμφισβητοῦσιν οἱ Ἀρκάδες.
38.3. The nymphs, by whom they say that Zeus was reared, they call Theisoa, Neda and Hagno. After Theisoa was named a city in Parrhasia; Theisoa to-day is a village in the district of Megalopolis. From Neda the river Neda takes its name; from Hagno a spring on Mount Lycaeus, which like the Danube flows with an equal volume of water in winter just as in the season of summer.
38.3. ταῖς Νύμφαις δὲ ὀνόματα, ὑφʼ ὧν τὸν Δία τραφῆναι λέγουσι, τίθενται Θεισόαν καὶ Νέδαν καὶ Ἁγνώ· καὶ ἀπὸ μὲν τῆς Θεισόας πόλις ᾠκεῖτο ἐν τῇ Παρρασίᾳ, τὰ δὲ ἐπʼ ἐμοῦ μοίρας τῆς Μεγαλοπολίτιδός ἐστιν ἡ Θεισόα κώμη· τῆς Νέδας δὲ ὁ ποταμὸς τὸ ὄνομα ἔσχηκε· τῆς δὲ Ἁγνοῦς, ἣ ἐν τῷ ὄρει τῷ Λυκαίῳ πηγὴ κατὰ τὰ αὐτὰ ποταμῷ τῷ Ἴστρῳ πέφυκεν ἴσον παρέχεσθαι τὸ ὕδωρ ἐν χειμῶνι ὁμοίως καὶ ἐν ὥρᾳ θέρους.
38.4. Should a drought persist for a long time, and the seeds in the earth and the trees wither, then the priest of Lycaean Zeus, after praying towards the water and making the usual sacrifices, lowers an oak branch to the surface of the spring, not letting it sink deep. When the water has been stirred up there rises a vapor, like mist; after a time the mist becomes cloud, gathers to itself other clouds, and makes rain fall on the land of the Arcadians.
38.4. ἢν δὲ αὐχμὸς χρόνον ἐπέχῃ πολὺν καὶ ἤδη σφίσι τὰ σπέρματα ἐν τῇ γῇ καὶ τὰ δένδρα αὐαίνηται, τηνικαῦτα ὁ ἱερεὺς τοῦ Λυκαίου Διὸς προσευξάμενος ἐς τὸ ὕδωρ καὶ θύσας ὁπόσα ἐστὶν αὐτῷ νόμος, καθίησι δρυὸς κλάδον ἐπιπολῆς καὶ οὐκ ἐς βάθος τῆς πηγῆς· ἀνακινηθέντος δὲ τοῦ ὕδατος ἄνεισιν ἀχλὺς ἐοικυῖα ὁμίχλῃ, διαλιποῦσα δὲ ὀλίγον γίνεται νέφος ἡ ἀχλὺς καὶ ἐς αὑτὴν ἄλλα ἐπαγομένη τῶν νεφῶν ὑετὸν τοῖς Ἀρκάσιν ἐς τὴν γῆν κατιέναι ποιεῖ.
38.5. There is on Mount Lycaeus a sanctuary of Pan, and a grove of trees around it, with a race-course in front of which is a running-track. Of old they used to hold here the Lycaean games. Here there are also bases of statues, with now no statues on them. On one of the bases an elegiac inscription declares that the statue was a portrait of Astyanax, and that Astyanax was of the race of Arceas.
38.5. ἔστι δὲ ἐν τῷ Λυκαίῳ Πανός τε ἱερὸν καὶ περὶ αὐτὸ ἄλσος δένδρων καὶ ἱππόδρομός τε καὶ πρὸ αὐτοῦ στάδιον· τὸ δὲ ἀρχαῖον τῶν Λυκαίων ἦγον τὸν ἀγῶνα ἐνταῦθα. ἔστι δὲ αὐτόθι καὶ ἀνδριάντων βάθρα, οὐκ ἐπόντων ἔτι ἀνδριάντων· ἐλεγεῖον δὲ ἐπὶ τῶν βάθρων ἑνὶ Ἀστυάνακτός φησιν εἶναι τὴν εἰκόνα, τὸν δὲ Ἀστυάνακτα εἶναι γένος τῶν ἀπὸ Ἀρκάδος.
38.6. Among the marvels of Mount Lycaeus the most wonderful is this. On it is a precinct of Lycaean Zeus, into which people are not allowed to enter. If anyone takes no notice of the rule and enters, he must inevitably live no longer than a year. A legend, moreover, was current that everything alike within the precinct, whether beast or man, cast no shadow. For this reason when a beast takes refuge in the precinct, the hunter will not rush in after it, but remains outside, and though he sees the beast can behold no shadow. In Syene also just on this side of Aethiopia neither tree nor creature casts a shadow so long as the sun is in the constellation of the Crab, but the precinct on Mount Lycaeus affects shadows in the same way always and at every season.
38.6. τὸ δὲ ὄρος παρέχεται τὸ Λύκαιον καὶ ἄλλα ἐς θαῦμα καὶ μάλιστα τόδε. τέμενός ἐστιν ἐν αὐτῷ Λυκαίου Διός, ἔσοδος δὲ οὐκ ἔστιν ἐς αὐτὸ ἀνθρώποις· ὑπεριδόντα δὲ τοῦ νόμου καὶ ἐσελθόντα ἀνάγκη πᾶσα αὐτὸν ἐνιαυτοῦ πρόσω μὴ βιῶναι. καὶ τάδε ἔτι ἐλέγετο, τὰ ἐντὸς τοῦ τεμένους γενόμενα ὁμοίως πάντα καὶ θηρία καὶ ἀνθρώπους οὐ παρέχεσθαι σκιάν· καὶ διὰ τοῦτο ἐς τὸ τέμενος θηρίου καταφεύγοντος οὐκ ἐθέλει οἱ συνεσπίπτειν ὁ κυνηγέτης, ἀλλὰ ὑπομένων ἐκτὸς καὶ ὁρῶν τὸ θηρίον οὐδεμίαν ἀπʼ αὐτοῦ θεᾶται σκιάν. χρόνον μὲν δὴ τὸν ἴσον ἔπεισί τε ὁ ἥλιος τὸν ἐν τῷ οὐρανῷ καρκίνον καὶ ἐν Συήνῃ τῇ πρὸ Αἰθιοπίας οὔτε ἀπὸ δένδρων οὔτε ἀπὸ τῶν ζῴων γενέσθαι σκιὰν ἔστι· τὸ δὲ ἐν τῷ Λυκαίῳ τέμενος τὸ αὐτὸ ἐς τὰς σκιὰς ἀεί τε καὶ ἐπὶ πασῶν πέπονθε τῶν ὡρῶν.
38.7. On the highest point of the mountain is a mound of earth, forming an altar of Zeus Lycaeus, and from it most of the Peloponnesus can be seen. Before the altar on the east stand two pillars, on which there were of old gilded eagles. On this altar they sacrifice in secret to Lycaean Zeus. I was reluctant to pry into the details of the sacrifice; let them be as they are and were from the beginning.
38.7. ἔστι δὲ ἐπὶ τῇ ἄκρᾳ τῇ ἀνωτάτω τοῦ ὄρους γῆς χῶμα, Διὸς τοῦ Λυκαίου βωμός, καὶ ἡ Πελοπόννησος τὰ πολλά ἐστιν ἀπʼ αὐτοῦ σύνοπτος· πρὸ δὲ τοῦ βωμοῦ κίονες δύο ὡς ἐπὶ ἀνίσχοντα ἑστήκασιν ἥλιον, ἀετοὶ δὲ ἐπʼ αὐτοῖς ἐπίχρυσοι τά γε ἔτι παλαιότερα ἐπεποίηντο. ἐπὶ τούτου τοῦ βωμοῦ τῷ Λυκαίῳ Διὶ θύουσιν ἐν ἀπορρήτῳ· πολυπραγμονῆσαι δὲ οὔ μοι τὰ ἐς τὴν θυσίαν ἡδὺ ἦν, ἐχέτω δὲ ὡς ἔχει καὶ ὡς ἔσχεν ἐξ ἀρχῆς.
38.8. On the east side of the mountain there is a sanctuary of Apollo surnamed Parrhasian. They also give him the name Pythian. They hold every year a festival in honor of the god and sacrifice in the market-place a boar to Apollo Helper, and after the sacrifice here they at once carry the victim to the sanctuary of Parrhasian Apollo in procession to the music of the flute; cutting out the thigh-bones they burn them, and also consume the meat of the victim on the spot.
38.8. ἔστι δὲ ἐν τοῖς πρὸς ἀνατολὰς τοῦ ὄρους Ἀπόλλωνος ἱερὸν ἐπίκλησιν Παρρασίου· τίθενται δὲ αὐτῷ καὶ Πύθιον ὄνομα. ἄγοντες δὲ τῷ θεῷ κατὰ ἔτος ἑορτὴν θύουσι μὲν ἐν τῇ ἀγορᾷ κάπρον τῷ Ἀπόλλωνι τῷ Ἐπικουρίῳ, θύσαντες δὲ ἐνταῦθα αὐτίκα τὸ ἱερεῖον κομίζουσιν ἐς τὸ ἱερὸν τοῦ Ἀπόλλωνος τοῦ Παρρασίου σὺν αὐλῷ τε καὶ πομπῇ, καὶ τά τε μηρία ἐκτεμόντες καίουσι καὶ δὴ καὶ ἀναλίσκουσιν αὐτόθι τοῦ ἱερείου τὰ κρέα.
38.9. This it is their custom to do. To the north of Mount Lycaeus is the Theisoan territory. The inhabitants of it worship most the nymph Theisoa. There flow through the land of Theisoa the following tributaries of the Alpheius, the Mylaon, Nus, Achelous, Celadus, and Naliphus. There are two other rivers of the same name as the Achelous in Arcadia, and more famous than it.
38.9. ταῦτα μὲν οὕτω ποιεῖν νομίζουσι, τοῦ Λυκαίου δὲ τὰ πρὸς τῆς ἄρκτου γῆ ἐστιν ἡ Θεισοαία· οἱ δὲ ἄνθρωποι μάλιστα οἱ ταύτῃ νύμφην τὴν Θεισόαν ἄγουσιν ἐν τιμῇ. διὰ δὲ τῆς χώρας τῆς Θεισοαίας ῥέοντες ἐμβάλλουσιν ἐς τὸν Ἀλφειὸν Μυλάων, ἐπὶ δὲ αὐτῷ Νοῦς καὶ Ἀχελῷος καὶ Κέλαδός τε καὶ Νάλιφος. Ἀχελῴω δὲ τῷ Ἀρκάδι εἰσὶν ἄλλοι δύο ὁμώνυμοί τε αὐτῷ ποταμοὶ καὶ τὰ ἐς δόξαν φανερώτεροι·
38.10. One, falling into the sea by the Echinadian islands, flows through Acarnania and Aetolia, and is said by Homer in the Iliad to be the prince of all rivers. Another Achelous, flowing from Mount Sipylus, along with the mountain also, he takes occasion to mention in connection with his account of Niobe. The third river called the Achelous is the one by Mount Lycaeus.
38.10. τὸν μέν γε ἐπὶ τὰς Ἐχινάδας κατιόντα Ἀχελῷον διὰ τῆς Ἀκαρνάνων καὶ διʼ Αἰτωλίας ἔφησεν ἐν Ἰλιάδι Ὅμηρος ποταμῶν τῶν πάντων ἄρχοντα εἶναι, ἕτερον δὲ Ἀχελῷον ῥέοντα ἐκ Σιπύλου τοῦ ὄρους ἐποιήσατο αὐτόν τε τὸν ποταμὸν καὶ τὸ ὄρος τὸν Σίπυλον τοῦ λόγου προσθήκην τοῦ ἐς Νιόβην· τρίτῳ δʼ οὖν καὶ τῷ περὶ τὸ ὄρος τὸ Λύκαιόν ἐστιν ὄνομα Ἀχελῷος.
38.11. On the right of Lycosura are the mountains called Nomian, and on them is a sanctuary of Nomian Pan; the place they name Melpeia, saying that here Pan discovered the music of the pipes. It is a very obvious conjecture that the name of the Nomian Mountains is derived from the pasturings (nomai) of Pan, but the Arcadians themselves derive the name from a nymph.
38.11. τῆς Λυκοσούρας δέ ἐστιν ἐν δεξιᾷ Νόμια ὄρη καλούμενα, καὶ Πανός τε ἱερὸν ἐν αὐτοῖς ἐστι Νομίου καὶ τὸ χωρίον ὀνομάζουσι Μέλπειαν, τὸ ἀπὸ τῆς σύριγγος μέλος ἐνταῦθα Πανὸς εὑρεθῆναι λέγοντες. κληθῆναι δὲ τὰ ὄρη Νόμια προχειρότατον μέν ἐστιν εἰκάζειν ἐπὶ τοῦ Πανὸς ταῖς νομαῖς, αὐτοὶ δὲ οἱ Ἀρκάδες νύμφης εἶναί φασιν ὄνομα.
39.1. By Lycosura to the west passes the river Plataniston. No traveller can possibly avoid crossing the Plataniston who is going to Phigalia. Afterwards there is an ascent for some thirty stades or so.
39.1. παρὰ δὲ τὴν Λυκόσουραν ὡς ἐπὶ ἡλίου δυσμὰς ποταμὸς Πλατανιστὼν παρέξεισιν· ἀνδρὶ δὲ ἰόντι ἐς Φιγαλίαν ἀνάγκη πᾶσα διαβῆναι τὸν Πλατανιστῶνα, μετὰ δὲ αὐτόν ἐστιν ἄνοδος ὅσον τε σταδίους τριάκοντα ἢ πλείους τῶν τριάκοντα οὐ πολλῷ.
39.2. The story of Phigalus, the son of Lycaon, who was the original founder of the city, how in course of time the city made a change and called itself after Phialus, the son of Bucolion, and again restored its old name, I have already set forth. Another account, but not worthy of credit, is current, that Phigalus was not a son of Lycaon but an aboriginal. Others have said that Phigalia was one of the nymphs called Dryads.
39.2. τὰ δὲ ἐς τὸν Λυκάονος Φίγαλον—οὗτος γὰρ δὴ τῇ πόλει τὸ ἐξ ἀρχῆς ἐγένετο οἰκιστής—καὶ ὡς μετέβαλεν ἀνὰ χρόνον ἀπὸ Φιάλου Βουκολίωνος τὸ ὄνομα ἡ πόλις καὶ αὖθις [τε] ἀνεσώσατο τὸ ἀρχαῖον, τόδε μὲν καὶ πρότερον ἔτι ἐσήμαινεν ἡμῖν ὁ λόγος· λέγεται δὲ καὶ ἄλλα οὐκ ἀξιόχρεα ἐς πίστιν, ἄνδρα αὐτόχθονα εἶναι τὸν Φίγαλον καὶ οὐ Λυκάονος παῖδα· τοῖς δὲ εἰρημένον ἐστὶν ὡς ἡ Φιγαλία νύμφη τῶν καλουμένων εἴη Δρυάδων.
39.3. When the Lacedaemonians attacked the Arcadians and invaded Phigalia, they overcame the inhabitants in battle and sat down to besiege the city. When the walls were in danger of capture the Phigalians ran away, or perhaps the Lacedaemonians let them come out under a truce. The taking of Phigalia and the flight of the Phigalians from it took place when Miltiades was Archon at Athens, in the second year of the thirtieth Olympiad, when Chionis the Laconian was victorious for the third time.
39.3. Λακεδαιμόνιοι δὲ ἡνίκα Ἀρκάσιν ἐπεχείρησαν καὶ ἐσέβαλον ἐς τὴν Φιγαλίαν στρατιᾷ, μάχῃ τε νικῶσι τοὺς ἐπιχωρίους καὶ ἐπολιόρκουν προσκαθεζόμενοι· κινδυνεύοντος δὲ ἁλῶναι τοῦ τείχους ἐκδιδράσκουσιν οἱ Φιγαλεῖς, ἢ καὶ οἱ Λακεδαιμόνιοι σφᾶς ἀφιᾶσιν ἐξελθεῖν ὑποσπόνδους. ἐγένετο δὲ ἡ τῆς Φιγαλίας ἅλωσις καὶ Φιγαλέων ἡ ἐξ αὐτῆς φυγὴ Μιλτιάδου μὲν Ἀθήνῃσιν ἄρχοντος, δευτέρῳ δὲ ἔτει τῆς τριακοστῆς Ὀλυμπιάδος, ἣν Χίονις Λάκων ἐνίκα τὸ τρίτον.
39.4. The Phigalians who escaped resolved to go to Delphi and ask the god about their return. The Pythian priestess said that if they made the attempt by themselves she saw no return for them; but if they took with them one hundred picked men from Oresthasium, these would die in the battle, but through them the Phigalians would be restored to their city. When the Oresthasians heard of the oracle delivered to the Phigalians, all vied with one another in their eagerness to be one of the picked hundred and take part in the expedition to Phigalia.
39.4. Φιγαλέων δὲ τοῖς διαπεφευγόσιν ἔδοξεν ἀφικομένοις ἐς Δελφοὺς ἐρωτᾶν ὑπὲρ καθόδου τὸν θεόν· καί σφισιν ἡ Πυθία καθʼ αὑτοὺς μὲν πειρωμένοις ἐς Φιγαλίαν κατελθεῖν οὐχ ὁρᾶν ἔφη κάθοδον, εἰ δὲ λογάδας ἑκατὸν ἐξ Ὀρεσθασίου προσλάβοιεν, τοὺς μὲν ἀποθανεῖσθαι παρὰ τὴν μάχην, Φιγαλεῦσι δὲ ἔσεσθαι διʼ αὐτῶν κάθοδον. Ὀρεσθάσιοι δὲ ὡς τὴν γενομένην τοῖς Φιγαλεῦσιν ἐπύθοντο μαντείαν, ἄλλος ἔφθανεν ἄλλον σπουδῇ λογάδων τε τῶν ἑκατὸν αὐτὸς ἕκαστος γενέσθαι καὶ ἐξόδου τῆς ἐς Φιγαλίαν μετασχεῖν.
39.5. They advanced against the Lacedaemonian garrison and fulfilled the oracle in all respects. For they fought and met their end gloriously; expelling the Spartans they enabled the Phigalians to recover their native land. Phigalia lies on high land that is for the most part precipitous, and the walls are built on the cliffs. But on the top the hill is level and flat. Here there is a sanctuary of Artemis Saviour with a standing image of stone. From this sanctuary it is their custom to start their processions.
39.5. παρελθόντες δὲ ἐπὶ τὴν Λακεδαιμονίων φρουρὰν ἄγουσιν ἐς πάντα ἐπὶ τέλος τὸν χρησμόν· καὶ γὰρ αὐτοῖς λόγου μαχεσαμένοις ἀξίως ἐπεγένετο ἡ τελευτὴ καὶ ἐξελάσαντες τοὺς Σπαρτιάτας παρέσχον Φιγαλεῦσιν ἀπολαβεῖν τὴν πατρίδα. κεῖται δὲ ἡ Φιγαλία ἐπὶ μετεώρου μὲν καὶ ἀποτόμου ⟨τὰ⟩ πλέονα, καὶ ἐπὶ τῶν κρημνῶν ᾠκοδομημένα ἐστὶ τείχη σφίσιν· ἀνελθόντι δὲ ὁμαλής ἐστιν ὁ λόφος ἤδη καὶ ἐπίπεδος. ἔστι δὲ Σωτείρας τε ἱερὸν ἐνταῦθα Ἀρτέμιδος καὶ ἄγαλμα ὀρθὸν λίθου· ἐκ τούτου δὲ τοῦ ἱεροῦ καὶ τὰς πομπάς σφισι πέμπειν κατέστη.
39.6. The image of Hermes in the gymnasium is like to one dressed in a cloak; but the statue does not end in feet, but in the square shape. A temple also of Dionysus is here, who by the inhabitants is surnamed Acratophorus, but the lower part of the image cannot be seen for laurel-leaves and ivy. As much of it as can be seen is painted... with cinnabar to shine. It is said to be found by the Iberians along with the gold.
39.6. ἐν δὲ τῷ γυμνασίῳ τὸ ἄγαλμα τοῦ Ἑρμοῦ ἀμπεχομένῳ μὲν ἔοικεν ἱμάτιον, καταλήγει δὲ οὐκ ἐς πόδας, ἀλλὰ ἐς τὸ τετράγωνον σχῆμα. πεποίηται δὲ καὶ Διονύσου ναός· ἐπίκλησις μέν ἐστιν αὐτῷ παρὰ τῶν ἐπιχωρίων Ἀκρατοφόρος, τὰ κάτω δὲ οὐκ ἔστι σύνοπτα τοῦ ἀγάλματος ὑπὸ δάφνης τε φύλλων καὶ κισσῶν. ὁπόσον δὲ αὐτοῦ καθορᾶν ἔστιν, ἐπαλήλιπται κιννάβαρι ἐκλάμπειν· εὑρίσκεσθαι δὲ ὑπὸ τῶν Ἰβήρων ὁμοῦ τῷ χρυσῷ λέγεται.
40.1. The Phigalians have on their market-place a statue of the pancratiast Arrhachion; it is archaic, especially in its posture. The feet are close together, and the arms hang down by the side as far as the hips. The statue is made of stone, and it is said that an inscription was written upon it. This has disappeared with time, but Arrhachion won two Olympic victories at Festivals before the fifty-fourth, while at this Festival he won one due partly to the fairness of the Umpires and partly to his own manhood.
40.1. Φιγαλεῦσι δὲ ἀνδριάς ἐστιν ἐπὶ τῆς ἀγορᾶς Ἀρ⟨ρα⟩χίωνος τοῦ παγκρατιαστοῦ, τά τε ἄλλα ἀρχαῖος καὶ οὐχ ἥκιστα ἐπὶ τῷ σχήματι· οὐ διεστᾶσι μὲν πολὺ οἱ πόδες, καθεῖνται δὲ παρὰ πλευρὰν αἱ χεῖρες ἄχρι τῶν γλουτῶν. πεποίηται μὲν δὴ ἡ εἰκὼν λίθου, λέγουσι δὲ καὶ ἐπίγραμμα ἐπʼ αὐτὴν γραφῆναι· καὶ τοῦτο μὲν ἠφάνιστο ὑπὸ τοῦ χρόνου, τῷ δὲ Ἀρραχίωνι ἐγένοντο Ὀλυμπικαὶ νῖκαι δύο μὲν Ὀλυμπιάσι ταῖς πρὸ τῆς τετάρτης καὶ πεντηκοστῆς, ἐγένετο δὲ καὶ ἐν αὐτῇ σὺν δικαίῳ τε ἐκ τῶν Ἑλλανοδικῶν καὶ Ἀρραχίωνος αὐτοῦ τῇ ἀρετῇ.
40.2. For when he was contending for the wild olive with the last remaining competitor, whoever he was, the latter got a grip first, and held Arrhachion, hugging him with his legs, and at the same time he squeezed his neck with his hands. Arrhachion dislocated his opponent's toe, but expired owing to suffocation; but he who suffocated Arrhachion was forced to give in at the same time because of the pain in his toe. The Eleans crowned and proclaimed victor the corpse of Arrhachion.
40.2. ὡς γὰρ δὴ πρὸς τὸν καταλειπόμενον ἔτι τῶν ἀνταγωνιστῶν ἐμάχετο ὑπὲρ τοῦ κοτίνου, ὁ μὲν προέλαβεν ὅστις δὴ ὁ ἀνταγωνιζόμενος καὶ τοῖς ποσὶ τὸν Ἀρραχίωνα εἶχεν ἐζωκὼς καὶ τὸν τράχηλον ἐπίεζεν ἅμα αὐτοῦ ταῖς χερσίν· ὁ δὲ Ἀρραχίων ἐκκλᾷ τῶν ἐν τῷ ποδὶ τοῦ ἀνταγωνιζομένου δάκτυλον, καὶ Ἀρραχίων τε τὴν ψυχὴν ἀφίησιν ἀγχόμενος καὶ ὁ ἄγχων τὸν Ἀρραχίωνα ὑπὸ τοῦ δακτύλου τῆς ὀδύνης κατὰ τὸν καιρὸν ἀπαγορεύει τὸν αὐτόν. Ἠλεῖοι δὲ ἐστεφάνωσάν τε καὶ ἀνηγόρευσαν νικῶντα τοῦ Ἀρραχίωνος τὸν νεκρόν.
40.3. I know that the Argives acted similarly in the case of Creugas, a boxer of Epidamnus. For the Argives too gave to Creugas after his death the crown in the Nemean games, because his opponent Damoxenus of Syracuse broke their mutual agreement. For evening drew near as they were boxing, and they agreed within the hearing of witnesses, that each should in turn allow the other to deal him a blow. At that time boxers did not yet wear a sharp thong on the wrist of each hand, but still boxed with the soft gloves, binding them in the hollow of the hand, so that their fingers might be left bare. These soft gloves were thin thongs of raw ox-hide plaited together after an ancient manner.
40.3. ἐοικὸς δὲ καὶ Ἀργείους οἶδα ἐπὶ Κρεύγᾳ ποιήσαντας Ἐπιδαμνίῳ πύκτῃ· καὶ γὰρ Ἀργεῖοι τεθνεῶτι ἔδοσαν τῷ Κρεύγᾳ τῶν Νεμείων τὸν στέφανον, ὅτι ὁ πρὸς αὐτὸν μαχόμενος Δαμόξενος Συρακόσιος παρέβη τὰ ὡμολογημένα σφίσιν ἐς ἀλλήλους. ἐφήξειν μὲν γὰρ ἔμελλεν ἑσπέρα πυκτεύουσιν αὐτοῖς, συνέθεντο δὲ ἐς ἐπήκοον ἀνὰ μέρος τὸν ἕτερον ὑποσχεῖν αὐτῶν τῷ ἑτέρῳ πληγήν. τοῖς δὲ πυκτεύουσιν οὐκ ἦν πω τηνικαῦτα ἱμὰς ὀξὺς ἐπὶ τῷ καρπῷ τῆς χειρὸς ἑκατέρας, ἀλλὰ ταῖς μειλίχαις ἔτι ἐπύκτευον, ὑπὸ τὸ κοῖλον δέοντες τῆς χειρός, ἵνα οἱ δάκτυλοί σφισιν ἀπολείπωνται γυμνοί· αἱ δὲ ἐκ βοέας ὠμῆς ἱμάντες λεπτοὶ τρόπον τινὰ ἀρχαῖον πεπλεγμένοι διʼ ἀλλήλων ἦσαν αἱ μειλίχαι.