27.4. By the temple of Athena is.... an old woman about a cubit high, the inscription calling her a handmaid of Lysimache, and large bronze figures of men facing each other for a fight, one of whom they call Erechtheus, the other Eumolpus; and yet those Athenians who are acquainted with antiquity must surely know that this victim of Erechtheus was Immaradus, the son of Eumolpus.
27.4. πρὸς δὲ τῷ ναῷ τῆς Ἀθηνᾶς ἔστι μὲν †εὐήρις πρεσβῦτις ὅσον τε πήχεος μάλιστα, φαμένη διάκονος εἶναι Λυσιμάχης, ἔστι δὲ ἀγάλματα μεγάλα χαλκοῦ διεστῶτες ⟨ἄνδρες⟩ ἐς μάχην· καὶ τὸν μὲν Ἐρεχθέα καλοῦσι, τὸν δὲ Εὔμολπον· καίτοι λέληθέ γε οὐδὲ Ἀθηναίων ὅσοι τὰ ἀρχαῖα ἴσασιν, Ἰμμάραδον εἶναι παῖδα Εὐμόλπου τοῦτον τὸν ἀποθανόντα ὑπὸ Ἐρεχθέως.
27.5. On the pedestal are also statues of Theaenetus, who was seer to Tolmides, and of Tolmides himself, who when in command of the Athenian fleet inflicted severe damage upon the enemy, especially upon the Peloponnesians who dwell along the coast, burnt the dock-yards at Gythium and captured Boeae, belonging to the “provincials,” and the island of Cythera. He made a descent on Sicyonia, and, attacked by the citizens as he was laying waste the country, he put them to flight and chased them to the city. Returning afterwards to Athens, he conducted Athenian colonists to Euboea and Naxos and invaded Boeotia with an army. Having ravaged the greater part of the land and reduced Chaeronea by a siege, he advanced into the territory of Haliartus, where he was killed in battle and all his army worsted. Such was the history of Tolmides that I learnt.
27.5. ἐπὶ δὲ τοῦ βάθρου καὶ ἀνδριάντες εἰσὶ Θεαίνετος ὃς ἐμαντεύετο Τολμίδῃ καὶ αὐτὸς Τολμίδης, ὃς Ἀθηναίων ναυσὶν ἡγούμενος ἄλλους τε ἐκάκωσε καὶ Πελοποννησίων τὴν χώραν ὅσοι νέμονται τὴν παραλίαν, καὶ Λακεδαιμονίων ἐπὶ Γυθίῳ τὰ νεώρια ἐνέπρησε καὶ τῶν περιοίκων Βοιὰς εἷλε καὶ τὴν Κυθηρίων νῆσον· ἐς δὲ τὴν Σικυωνίαν ποιησάμενος ἀπόβασιν, ὥς οἱ δῃοῦντι τὴν γῆν ἐς μάχην κατέστησαν, τρεψάμενος σφᾶς κατεδίωξε πρὸς τὴν πόλιν. ὕστερον δὲ ὡς ἐπανῆλθεν ἐς Ἀθήνας, ἐσήγαγε μὲν ἐς Εὔβοιαν καὶ Νάξον Ἀθηναίων κληρούχους, ἐσέβαλε δὲ ἐς Βοιωτοὺς στρατῷ· πορθήσας δὲ τῆς γῆς τὴν πολλὴν καὶ παραστησάμενος πολιορκίᾳ Χαιρώνειαν, ὡς ἐς τὴν Ἀλιαρτίαν προῆλθεν, αὐτός τε μαχόμενος ἀπέθανε καὶ τὸ πᾶν ἤδη στράτευμα ἡττᾶτο. τὰ μὲν ἐς Τολμίδην τοιαῦτα ἐπυνθανόμην ὄντα, ἔστι δὲ Ἀθηνᾶς ἀγάλματα ἀρχαῖα·
27.6. There are also old figures of Athena, no limbs of which indeed are missing, but they are rather black and too fragile to bear a blow. For they too were caught by the flames when the Athenians had gone on board their ships and the King captured the city emptied of its able-bodied inhabitants. There is also a boar-hunt (I do not know for certain whether it is the Calydonian boar) and Cycnus fighting with Heracles. This Cycnus is said to have killed, among others, Lycus a Thracian, a prize having been proposed for the winner of the duel, but near the river Peneius he was himself killed by Heracles.
27.6. καί σφισιν ἀπετάκη μὲν οὐδέν, μελάντερα δὲ καὶ πληγὴν ἐνεγκεῖν ἐστιν ἀσθενέστερα· ἐπέλαβε γὰρ καὶ ταῦτα ἡ φλόξ, ὅτε ἐσβεβηκότων ἐς τὰς ναῦς Ἀθηναίων βασιλεὺς εἷλεν ἔρημον τῶν ἐν ἡλικίᾳ τὴν πόλιν. ἔστι δὲ συός τε θήρα, περὶ οὗ σαφὲς οὐδὲν οἶδα εἰ τοῦ Καλυδωνίου, καὶ Κύκνος Ἡρακλεῖ μαχόμενος· τοῦτον τὸν Κύκνον φασὶν ἄλλους τε φονεῦσαι καὶ Λύκον Θρᾷκα προτεθέντων σφίσι μονομαχίας ἄθλων, περὶ δὲ τὸν ποταμὸν τὸν Πηνειὸν ἀπέθανεν ὑφʼ Ἡρακλέους.
27.7. One of the Troezenian legends about Theseus is the following. When Heracles visited Pittheus at Troezen, he laid aside his lion's skin to eat his dinner, and there came in to see him some Troezenian children with Theseus, then about seven years of age. The story goes that when they saw the skin the other children ran away, but Theseus slipped out not much afraid, seized an axe from the servants and straightway attacked the skin in earnest, thinking it to be a lion.
27.7. τῶν δὲ ἐν Τροιζῆνι λόγων, οὓς ἐς Θησέα λέγουσιν, ἐστὶν ὡς Ἡρακλῆς ἐς Τροιζῆνα ἐλθὼν παρὰ Πιτθέα καταθεῖτο ἐπὶ τῷ δείπνῳ τοῦ λέοντος τὸ δέρμα, ἐσέλθοιεν δὲ παρʼ αὐτὸν ἄλλοι τε Τροιζηνίων παῖδες καὶ Θησεὺς ἕβδομον μάλιστα γεγονὼς ἔτος· τοὺς μὲν δὴ λοιποὺς παῖδας, ὡς τὸ δέρμα εἶδον, φεύγοντάς φασιν οἴχεσθαι, Θησέα δὲ ὑπεξελθόντα οὐκ ἄγαν σὺν φόβῳ παρὰ τῶν διακόνων ἁρπάσαι πέλεκυν καὶ αὐτίκα ἐπιέναι σπουδῇ, λέοντα εἶναι τὸ δέρμα ἡγούμενον.
27.8. This is the first Troezenian legend about Theseus. The next is that Aegeus placed boots and a sword under a rock as tokens for the child, and then sailed away to Athens; Theseus, when sixteen years old, pushed the rock away and departed, taking what Aegeus had deposited. There is a representation of this legend on the Acropolis, everything in bronze except the rock.
27.8. ὅδε μὲν τῶν λόγων πρῶτος ἐς αὐτόν ἐστι Τροιζηνίοις· ὁ δὲ ἐπὶ τούτῳ, κρηπῖδας Αἰγέα ὑπὸ πέτρᾳ καὶ ξίφος θεῖναι γνωρίσματα εἶναι τῷ παιδὶ καὶ τὸν μὲν ἐς Ἀθήνας ἀποπλεῖν, Θησέα δέ, ὡς ἕκτον καὶ δέκατον ἔτος ἐγεγόνει, τὴν πέτραν ἀνώσαντα οἴχεσθαι [καὶ] τὴν παρακαταθήκην τὴν Αἰγέως φέροντα. τούτου δὲ εἰκὼν ἐν ἀκροπόλει πεποίηται τοῦ λόγου, χαλκοῦ πάντα ὁμοίως πλὴν τῆς πέτρας·
27.9. Another deed of Theseus they have represented in an offering, and the story about it is as follows:—The land of the Cretans and especially that by the river Tethris was ravaged by a bull. It would seem that in the days of old the beasts were much more formidable to men, for example the Nemean lion, the lion of Parnassus, the serpents in many parts of Greece, and the boars of Calydon, Eryrmanthus and Crommyon in the land of Corinth, so that it was said that some were sent up by the earth, that others were sacred to the gods, while others had been let loose to punish mankind. And so the Cretans say that this bull was sent by Poseidon to their land because, although Minos was lord of the Greek Sea, he did not worship Poseidon more than any other god.
27.9. ἀνέθεσαν δὲ καὶ ἄλλο Θησέως ἔργον, καὶ ὁ λόγος οὕτως ἐς αὐτὸ ἔχει. Κρησὶ τήν τε ἄλλην γῆν καὶ τὴν ἐπὶ ποταμῷ Τεθρίνι ταῦρος ἐλυμαίνετο. πάλαι δὲ ἄρα τὰ θηρία φοβερώτερα ἦν τοῖς ἀνθρώποις ὡς ὅ τʼ ἐν Νεμέᾳ λέων καὶ ὁ Παρνάς⟨ς⟩ιος καὶ δράκοντες τῆς Ἑλλάδος πολλαχοῦ καὶ ὗς περί τε Καλυδῶνα καὶ Ἐρύμανθον καὶ τῆς Κορινθίας ἐν Κρομ[μ]υῶνι, ὥστε καὶ ἐλέγετο τὰ μὲν ἀνιέναι τὴν γῆν, τὰ δὲ ὡς ἱερὰ εἴη θεῶν, τὰ δὲ καὶ ἐς τιμωρίαν ἀνθρώπων ἀφεῖσθαι. καὶ τοῦτον οἱ Κρῆτες τὸν ταῦρον ἐς τὴν γῆν πέμψαι σφίσι Ποσειδῶνά φασιν, ὅτι θαλάσσης ἄρχων Μίνως τῆς Ἑλληνικῆς οὐδενὸς Ποσειδῶνα ἦγεν ἄλλου θεοῦ μᾶλλον ἐν τιμῇ.
27.10. They say that this bull crossed from Crete to the Peloponnesus, and came to be one of what are called the Twelve Labours of Heracles. When he was let loose on the Argive plain he fled through the isthmus of Corinth, into the land of Attica as far as the Attic parish of Marathon, killing all he met, including Androgeos, son of Minos. Minos sailed against Athens with a fleet, not believing that the Athenians were innocent of the death of Androgeos, and sorely harassed them until it was agreed that he should take seven maidens and seven boys for the Minotaur that was said to dwell in the Labyrinth at Cnossus. But the bull at Marathon Theseus is said to have driven afterwards to the Acropolis and to have sacrificed to the goddess; the offering commemorating this deed was dedicated by the parish of Marathon.
27.10. κομισθῆναι μὲν δὴ τὸν ταῦρον τοῦτόν φασιν ἐς Πελοπόννησον ἐκ Κρήτης καὶ Ἡρακλεῖ τῶν δώδεκα καλουμένων ἕνα καὶ τοῦτον γενέσθαι τὸν ἆθλον· ὡς δὲ ἐς τὸ πεδίον ἀφείθη τὸ Ἀργείων, φεύγει διὰ τοῦ Κορινθίου ἰσθμοῦ, φεύγει δὲ ἐς γῆν τὴν Ἀττικὴν καὶ τῆς Ἀττικῆς ἐς δῆμον τὸν Μαραθωνίων, καὶ ἄλλους τε ὁπόσοις ἐπέτυχε καὶ Μίνω παῖδα Ἀνδρόγεων ἀπέκτεινε. Μίνως δὲ ναυσὶν ἐπʼ Ἀθήνας πλεύσας—οὐ γὰρ ἐπείθετο ἀναιτίους εἶναι σφᾶς τῆς Ἀνδρόγεω τελευτῆς—ἐς τοσοῦτον ἐκάκωσεν, ἐς ὃ συνεχωρήθη οἱ παρθένους ἐς Κρήτην ἑπτὰ καὶ παῖδας ἴσους ἄγειν τῷ λεγομένῳ Μίνω ταύρῳ τὸν ἐν Κνωσσῷ Λαβύρινθον οἰκῆσαι· τὸν δὲ ἐν τῷ Μαραθῶνι ταῦρον ὕστερον Θησεὺς ἐς τὴν ἀκρόπολιν ἐλάσαι καὶ θῦσαι λέγεται τῇ θεῷ, καὶ τὸ ἀνάθημά ἐστι τοῦ δήμου τοῦ Μαραθωνίων.
28.1. Why they set up a bronze statue of Cylon in spite of his plotting a tyranny, I cannot say for certain; but I infer that it was because he was very beautiful to look upon, and of no undistinguished fame, having won an Olympian victory in the double foot-race, while he had married the daughter of Theagenes, tyrant of Megara.
28.1. Κύλωνα δὲ οὐδὲν ἔχω σαφὲς εἰπεῖν ἐφʼ ὅτῳ χαλκοῦν ἀνέθεσαν τυραννίδα ὅμως βουλεύσαντα· τεκμαίρομαι δὲ τῶνδε ἕνεκα, ὅτι εἶδος κάλλιστος καὶ τὰ ἐς δόξαν ἐγένετο οὐκ ἀφανὴς ἀνελόμενος διαύλου νίκην Ὀλυμπικὴν καί οἱ θυγατέρα ὑπῆρξε γῆμαι Θεαγένους, ὃς Μεγάρων ἐτυράννησε.
28.2. In addition to the works I have mentioned, there are two tithes dedicated by the Athenians after wars. There is first a bronze Athena, tithe from the Persians who landed at Marathon. It is the work of Pheidias, but the reliefs upon the shield, including the fight between Centaurs and Lapithae, are said to be from the chisel of Mys, for whom they say Parrhasius the son of Evenor, designed this and the rest of his works. The point of the spear of this Athena and the crest of her helmet are visible to those sailing to Athens, as soon as Sunium is passed. Then there is a bronze chariot, tithe from the Boeotians and the Chalcidians in Euboea. There are two other offerings, a statue of Pericles, the son of Xanthippus, and the best worth seeing of the works of Pheidias, the statue of Athena called Lemnian after those who dedicated it.
28.2. χωρὶς δὲ ἢ ὅσα κατέλεξα δύο μὲν Ἀθηναίοις εἰσὶ δεκάται πολεμήσασιν, ἄγαλμα Ἀθηνᾶς χαλκοῦν ἀπὸ Μήδων τῶν ἐς Μαραθῶνα ἀποβάντων τέχνη Φειδίου—καί οἱ τὴν ἐπὶ τῆς ἀσπίδος ⟨μάχην⟩ Λαπιθῶν πρὸς Κενταύρους καὶ ὅσα ἄλλα ἐστὶν ἐπειργασμένα λέγουσι τορεῦσαι Μῦν, τῷ δὲ Μυῒ ταῦτά τε καὶ τὰ λοιπὰ τῶν ἔργων Παρράσιον καταγράψαι τὸν Εὐήνορος· ταύτης τῆς Ἀθηνᾶς ἡ τοῦ δόρατος αἰχμὴ καὶ ὁ λόφος τοῦ κράνους ἀπὸ Σουνίου προσπλέουσίν ἐστιν ἤδη σύνοπτα—, καὶ ἅρμα κεῖται χαλκοῦν ἀπὸ Βοιωτῶν δεκάτη καὶ Χαλκιδέων τῶν ἐν Εὐβοίᾳ. δύο δὲ ἄλλα ἐστὶν ἀναθήματα, Περικλῆς ὁ Ξανθίππου καὶ τῶν ἔργων τῶν Φειδίου θέας μάλιστα ἄξιον Ἀθηνᾶς ἄγαλμα ἀπὸ τῶν ἀναθέντων καλουμένης Λημνίας.
28.3. All the Acropolis is surrounded by a wall; a part was constructed by Cimon, son of Miltiades, but all the rest is said to have been built round it by the Pelasgians, who once lived under the Acropolis. The builders, they say, were Agrolas and Hyperbius. On inquiring who they were I could discover nothing except that they were Sicilians originally who emigrated to Acarnania.
28.3. τῇ δὲ ἀκροπόλει, πλὴν ὅσον Κίμων ᾠκοδόμησεν αὐτῆς ὁ Μιλτιάδου, περιβαλεῖν τὸ λοιπὸν λέγεται τοῦ τείχους Πελασγοὺς οἰκήσαντάς ποτε ὑπὸ τὴν ἀκρόπολιν· φασὶ γὰρ Ἀγρόλαν καὶ Ὑπέρβιον ⟨τοὺς οἰκοδομήσαντας εἶναι⟩. πυνθανόμενος δὲ οἵτινες ἦσαν οὐδὲν ἄλλο ἐδυνάμην μαθεῖν ἢ Σικελοὺς τὸ ἐξ ἀρχῆς ὄντας ⟨ἐς⟩ Ἀκαρνανίαν μετοικῆσαι.
28.4. On descending, not to the lower city, but to just beneath the Gateway, you see a fountain and near it a sanctuary of Apollo in a cave. It is here that Apollo is believed to have met Creusa, daughter of Erechtheus.... when the Persians had landed in Attica Philippides was sent to carry the tidings to Lacedaemon. On his return he said that the Lacedacmonians had postponed their departure, because it was their custom not to go out to fight before the moon was full. Philippides went on to say that near Mount Parthenius he had been met by Pan, who told him that he was friendly to the Athenians and would come to Marathon to fight for them. This deity, then, has been honored for this announcement.
28.4. καταβᾶσι δὲ οὐκ ἐς τὴν κάτω πόλιν ἀλλʼ ὅσον ὑπὸ τὰ προπύλαια πηγή τε ὕδατός ἐστι καὶ πλησίον Ἀπόλλωνος ἱερὸν ἐν σπηλαίῳ· Κρεούσῃ δὲ θυγατρὶ Ἐρεχθέως Ἀπόλλωνα ἐνταῦθα συγγενέσθαι νομίζουσι. ὡς πεμφθείη Φιλιππίδης ἐς Λακεδαίμονα ἄγγελος ἀποβεβηκότων Μήδων ἐς τὴν γῆν, ἐπανήκων δὲ Λακεδαιμονίους ὑπερβαλέσθαι φαίη τὴν ἔξοδον, εἶναι γὰρ δὴ νόμον αὐτοῖς μὴ πρότερον μαχουμένους ἐξιέναι πρὶν ἢ πλήρη τὸν κύκλον τῆς σελήνης γενέσθαι· τὸν δὲ Πᾶνα ὁ Φιλιππίδης ἔλεγε περὶ τὸ ὄρος ἐντυχόντα οἱ τὸ Παρθένιον φάναι τε ὡς εὔνους Ἀθηναίοις εἴη καὶ ὅτι ἐς Μαραθῶνα ἥξει συμμαχήσων. οὗτος μὲν οὖν ὁ θεὸς ἐπὶ ταύτῃ τῇ ἀγγελίᾳ τετίμηται·
28.5. There is also the Hill of Ares, so named because Ares was the first to be tried here; my narrative has already told that he killed Halirrhothius, and what were his grounds for this act. Afterwards, they say, Orestes was tried for killing his mother, and there is an altar to Athena Areia (Warlike), which he dedicated on being acquitted. The unhewn stones on which stand the defendants and the prosecutors, they call the stone of Outrage and the stone of Ruthlessness.
28.5. [καθὸ καὶ ὁ Ἄρειος πάγος.] ἔστι δὲ Ἄρειος πάγος καλούμενος, ὅτι πρῶτος Ἄρης ἐνταῦθα ἐκρίθη, καί μοι καὶ ταῦτα δεδήλωκεν ὁ λόγος ὡς Ἁλιρρόθιον ἀνέλοι καὶ ἐφʼ ὅτῳ κτείνειε. κριθῆναι δὲ καὶ ὕστερον Ὀρέστην λέγουσιν ἐπὶ τῷ φόνῳ τῆς μητρός· καὶ βωμός ἐστιν Ἀθηνᾶς Ἀρείας, ὃν ἀνέθηκεν ἀποφυγὼν τὴν δίκην. τοὺς δὲ ἀργοὺς λίθους, ἐφʼ ὧν ἑστᾶσιν ὅσοι δίκας ὑπέχουσι καὶ οἱ διώκοντες, τὸν μὲν Ὕβρεως τὸν δὲ Ἀναιδείας αὐτῶν ὀνομάζουσι.
28.6. Hard by is a sanctuary of the goddesses which the Athenians call the August, but Hesiod in the Theogony calls them Erinyes (Furies). It was Aeschylus who first represented them with snakes in their hair. But on the images neither of these nor of any of the under-world deities is there anything terrible. There are images of Pluto, Hermes, and Earth, by which sacrifice those who have received an acquittal on the Hill of Ares; sacrifices are also offered on other occasions by both citizens and aliens.
28.6. πλησίον δὲ ἱερὸν θεῶν ἐστιν ἃς καλοῦσιν Ἀθηναῖοι Σεμνάς, Ἡσίοδος δὲ Ἐρινῦς ἐν Θεογονίᾳ. πρῶτος δέ σφισιν Αἰσχύλος δράκοντας ἐποίησεν ὁμοῦ ταῖς ἐν τῇ κεφαλῇ θριξὶν εἶναι· τοῖς δὲ ἀγάλμασιν οὔτε τούτοις ἔπεστιν οὐδὲν φοβερὸν οὔτε ὅσα ἄλλα κεῖται θεῶν τῶν ὑπογαίων. κεῖται δὲ καὶ Πλούτων καὶ Ἑρμῆς καὶ Γῆς ἄγαλμα· ἐνταῦθα θύουσι μὲν ὅσοις ἐν Ἀρείῳ πάγῳ τὴν αἰτίαν ἐξεγένετο ἀπολύσασθαι, θύουσι δὲ καὶ ἄλλως ξένοι τε ὁμοίως καὶ ἀστοί.
28.7. Within the precincts is a monument to Oedipus, whose bones, after diligent inquiry, I found were brought from Thebes. The account of the death of Oedipus in the drama of Sophocles I am prevented from believing by Homer, who says that after the death of Oedipus Mecisteus came to Thebes and took part in the funeral games.
28.7. ἔστι δὲ καὶ ἐντὸς τοῦ περιβόλου μνῆμα Οἰδίποδος, πολυπραγμονῶν δὲ εὕρισκον τὰ ὀστᾶ ἐκ Θηβῶν κομισθέντα· τὰ γὰρ ἐς τὸν θάνατον Σοφοκλεῖ πεποιημένα τὸν Οἰδίποδος Ὅμηρος οὐκ εἴα μοι δόξαι πιστά, ὃς ἔφη Μηκιστέα τελευτήσαντος Οἰδίποδος ἐπιτάφιον ἐλθόντα ἐς Θήβας ἀγωνίσασθαι.
28.8. The Athenians have other law courts as well, which are not so famous. We have the Parabystum (Thrust aside) and the Triangle; the former is in an obscure part of the city, and in it the most trivial cases are tried; the latter is named from its shape. The names of Green Court and Red Court, due to their colors, have lasted down to the present day. The largest court, to which the greatest numbers come, is called Heliaea. One of the other courts that deal with bloodshed is called “At Palladium,” into which are brought cases of involuntary homicide. All are agreed that Demophon was the first to be tried there, but as to the nature of the charge accounts differ.
28.8. ἔστι δὲ Ἀθηναίοις καὶ ἄλλα δικαστήρια οὐκ ἐς τοσοῦτο δόξης ἥκοντα. τὸ μὲν οὖν καλούμενον παράβυστον καὶ τρίγωνον, τὸ μὲν ἐν ἀφανεῖ τῆς πόλεως ὂν καὶ ἐπʼ ἐλαχίστοις συνιόντων ἐς αὐτό, τὸ δὲ ἀπὸ τοῦ σχήματος ἔχει τὰ ὀνόματα· βατραχιοῦν δὲ καὶ φοινικιοῦν ἀπὸ χρωμάτων [τὸ δὲ] καὶ ἐς τόδε διαμεμένηκεν ὀνομάζεσθαι. τὸ δὲ μέγιστον καὶ ἐς ὃ πλεῖστοι συνίασιν, ἡλιαίαν καλοῦσιν. ὁπόσα δὲ ἐπὶ τοῖς φονεῦσιν, ἔστιν ἄλλα· καὶ ἐπὶ Παλλαδίῳ καλοῦσι καὶ τοῖς ἀποκτείνασιν ἀκουσίως κρίσις καθέστηκε. καὶ ὅτι μὲν Δημοφῶν πρῶτος ἐνταῦθα ὑπέσχε δίκας, ἀμφισβητοῦσιν οὐδένες·
28.9. It is reported that after the capture of Troy Diomedes was returning home with his fleet when night overtook them as in their voyage they were off Phalerum. The Argives landed, under the impression that it was hostile territory, the darkness preventing them from seeing that it was Attica. Thereupon they say that Demophon, he too being unaware of the facts and ignorant that those who had landed were Argives, attacked them and, having killed a number of them, went off with the Palladium. An Athenian, however, not seeing before him in the dark, was knocked over by the horse of Demophon, trampled upon and killed. Whereupon Demophon was brought to trial, some say by the relatives of the man who was trampled upon, others say by the Argive commonwealth.
28.9. ἐφʼ ὅτῳ δέ, διάφορα ἐς τοῦτο εἴρηται. Διομήδην φασὶν ἁλούσης Ἰλίου ταῖς ναυσὶν ὀπίσω κομίζεσθαι, καὶ ἤδη τε νύκτα ἐπέχειν ὡς κατὰ Φάληρον πλέοντες γίνονται καὶ τοὺς Ἀργείους ὡς ἐς πολεμίαν ἀποβῆναι τὴν γῆν, ἄλλην που δόξαντας ἐν τῇ νυκτὶ καὶ οὐ τὴν Ἀττικὴν εἶναι. ἐνταῦθα Δημοφῶντα λέγουσιν ἐκβοηθήσαντα, οὐκ ἐπιστάμενον οὐδὲ τοῦτον τοὺς ἀπὸ τῶν νεῶν ὡς εἰσὶν Ἀργεῖοι, καὶ ἄνδρας αὐτῶν ἀποκτεῖναι καὶ τὸ Παλλάδιον ἁρπάσαντα οἴχεσθαι, Ἀθηναῖόν τε ἄνδρα οὐ προϊδόμενον ὑπὸ τοῦ ἵππου τοῦ Δημοφῶντος ἀνατραπῆναι καὶ συμπατηθέντα ἀποθανεῖν· ἐπὶ τούτῳ Δημοφῶντα ὑποσχεῖν δίκας οἱ μὲν τοῦ συμπατηθέντος τοῖς προσήκουσιν, οἱ δὲ Ἀργείων φασὶ τῷ κοινῷ.
28.10. At Delphinium are tried those who claim that they have committed justifiable homicide, the plea put forward by Theseus when he was acquitted, after having killed Pallas, who had risen in revolt against him, and his sons. Before Theseus was acquitted it was the established custom among all men for the shedder of blood to go into exile, or, if he remained, to be put to a similar death. The Court in the Prytaneum, as it is called, where they try iron and all similar inanimate things, had its origin, I believe, in the following incident. It was when Erechtheus was king of Athens that the ox-slayer first killed an ox at the altar of Zeus Polieus. Leaving the axe where it lay he went out of the land into exile, and the axe was forthwith tried and acquitted, and the trial has been repeated year by year down to the present.
28.10. ἐπὶ Δελφινίῳ δὲ κρίσις καθέστηκεν ἐργάσασθαι φόνον σὺν τῷ δικαίῳ φαμένοις, ὁποῖόν τι καὶ Θησεὺς παρεχόμενος ἀπέφυγεν, ὅτε Πάλλαντα ἐπαναστάντα καὶ τοὺς παῖδας ἔκτεινε· πρότερον δὲ πρὶν ἢ Θησεὺς ἀφείθη, καθειστήκει πᾶσι φεύγειν κτείναντα ἢ κατὰ ταὐτὰ θνήσκειν μένοντα. τὸ δὲ ἐν πρυτανείῳ καλούμενον, ἔνθα τῷ σιδήρῳ καὶ πᾶσιν ὁμοίως τοῖς ἀψύχοις δικάζουσιν, ἐπὶ τῷδε ἄρξασθαι νομίζω. Ἀθηναίων βασιλεύοντος Ἐρεχθέως, τότε πρῶτον βοῦν ἔκτεινεν ὁ βουφόνος ἐπὶ τοῦ βωμοῦ τοῦ Πολιέως Διός· καὶ ὁ μὲν ἀπολιπὼν ταύτῃ τὸν πέλεκυν ἀπῆλθεν ἐκ τῆς χώρας φεύγων, ὁ δὲ πέλεκυς παραυτίκα ἀφείθη κριθεὶς καὶ ἐς τόδε ἀνὰ πᾶν ἔτος κρίνεται.
28.11. Furthermore, it is also said that inanimate objects have on occasion of their own accord inflicted righteous retribution upon men, of this the scimitar of Cambyses affords the best and most famous instance. Near the sea at the Peiraeus is Phreattys. Here it is that men in exile, when a further charge has been brought against them in their absence, make their defense on a ship while the judges listen on land. The legend is that Teucer first defended himself in this way before Telamon, urging that he was guiltless in the matter of the death of Ajax. Let this account suffice for those who are interested to learn about the law courts.
28.11. λέγεται μὲν δὴ καὶ ἄλλα τῶν ἀψύχων αὐτόματα ἐπιθεῖναι σὺν τῷ δικαίῳ τιμωρίαν ἀνθρώποις· ἔργον δὲ κάλλιστον καὶ δόξῃ φανερώτατον ὁ Καμβύσου παρέσχετο ἀκινάκης. ἔστι δὲ τοῦ Πειραιῶς πρὸς θαλάσσῃ Φρεαττύς· ἐνταῦθα οἱ πεφευγότες, ἢν ἀπελθόντας ἕτερον ἐπιλάβῃ σφᾶς ἔγκλημα, πρὸς ἀκροωμένους ἐκ τῆς γῆς ἀπὸ νεὼς ἀπολογοῦνται· Τεῦκρον πρῶτον λόγος ἔχει Τελαμῶνι οὕτως ἀπολογήσασθαι μηδὲν ἐς τὸν Αἴαντος θάνατον εἰργάσθαι. τάδε μὲν οὖν εἰρήσθω μοι τῶνδε ἕνεκα, γνῶναι ὁπόσοις μέτεστι σπουδῆς ⟨τὰ⟩ ἐς τὰ δικαστήρια·
29.1. Near the Hill of Ares is shown a ship built for the procession of the Panathenaea. This ship, I suppose, has been surpassed in size by others, but I know of no builder who has beaten the vessel at Delos, with its nine banks of oars below the deck.
29.1. τοῦ δὲ Ἀρείου πάγου πλησίον δείκνυται ναῦς ποιηθεῖσα ἐς τὴν τῶν Παναθηναίων πομπήν. καὶ ταύτην μὲν ἤδη πού τις ὑπερεβάλετο· τὸ δὲ ἐν Δήλῳ πλοῖον οὐδένα πω νικήσαντα οἶδα, καθῆκον ἐς ἐννέα ἐρέτας ἀπὸ τῶν καταστρωμάτων.
29.2. Outside the city, too, in the parishes and on the roads, the Athenians have sanctuaries of the gods, and graves of heroes and of men. The nearest is the Academy, once the property of a private individual, but in my time a gymnasium. As you go down to it you come to a precinct of Artemis, and wooden images of Ariste (Best) and Calliste (Fairest). In my opinion, which is supported by the poems of Pamphos, these are surnames of Artemis. There is another account of them, which I know but shall omit. Then there is a small temple, into which every year on fixed days they carry the image of Dionysus Eleuthereus.
29.2. Ἀθηναίοις δὲ καὶ ἔξω πόλεως ἐν τοῖς δήμοις καὶ κατὰ τὰς ὁδοὺς θεῶν ἐστιν ἱερὰ καὶ ἡρώων καὶ ἀνδρῶν τάφοι· ἐγγυτάτω δὲ Ἀκαδημία, χωρίον ποτὲ ἀνδρὸς ἰδιώτου, γυμνάσιον δὲ ἐπʼ ἐμοῦ. κατιοῦσι δʼ ἐς αὐτὴν περίβολός ἐστιν Ἀρτέμιδος καὶ ξόανα Ἀρίστης καὶ Καλλίστης· ὡς μὲν ἐγὼ δοκῶ καὶ ὁμολογεῖ τὰ ἔπη τὰ Πάμφω, τῆς Ἀρτέμιδός εἰσιν ἐπικλήσεις αὗται, λεγόμενον δὲ καὶ ἄλλον ἐς αὐτὰς λόγον εἰδὼς ὑπερβήσομαι. καὶ ναὸς οὐ μέγας ἐστίν, ἐς ὃν τοῦ Διονύσου τοῦ Ἐλευθερέως τὸ ἄγαλμα ἀνὰ πᾶν ἔτος κομίζουσιν ἐν τεταγμέναις ἡμέραις.
29.3. Such are their sanctuaries here, and of the graves the first is that of Thrasybulus son of Lycus, in all respects the greatest of all famous Athenians, whether they lived before him or after him. The greater number of his achievements I shall pass by, but the following facts will suffice to bear out my assertion. He put down what is known as the tyranny of the Thirty, setting out from Thebes with a force amounting at first to sixty men; he also persuaded the Athenians, who were torn by factions, to be reconciled, and to abide by their compact. His is the first grave, and after it come those of Pericles, Chabrias and Phormio.
29.3. ἱερὰ μέν σφισι ταύτῃ τοσαῦτά ἐστι, τάφοι δὲ Θρασυβούλου μὲν πρῶτον τοῦ Λύκου, ἀνδρὸς τῶν τε ὕστερον καὶ ὅσοι πρὸ αὐτοῦ γεγόνασιν Ἀθηναίοις λόγιμοι τὰ πάντα ἀρίστου—παρέντι δέ μοι τὰ πλείω τοσάδε ἐς πίστιν ἀρκέσει τοῦ λόγου· τυραννίδα γὰρ ἔπαυσε τῶν τριάκοντα καλουμένων σὺν ἀνδράσιν ἑξήκοντα τὸ κατʼ ἀρχὰς ὁρμηθεὶς ἐκ Θηβῶν, καὶ Ἀθηναίους στασιάζοντας διαλλαγῆναι καὶ συνθεμένους ἔπεισε μεῖναι—, πρῶτος μέν ἐστιν οὗτος τάφος, ἐπὶ δὲ αὐτῷ Περικλέους τε καὶ Χαβρίου καὶ Φορμίωνος.
29.4. There is also a monument for all the Athenians whose fate it has been to fall in battle, whether at sea or on land, except such of them as fought at Marathon. These, for their valor, have their graves on the field of battle, but the others lie along the road to the Academy, and on their graves stand slabs bearing the name and parish of each. First were buried those who in Thrace, after a victorious advance as far as Drabescus, were unexpectedly attacked by the Edonians and slaughtered. There is also a legend that they were struck by lightning.
29.4. ἔστι δὲ καὶ πᾶσι μνῆμα Ἀθηναίοις ὁπόσοις ἀποθανεῖν συνέπεσεν ἔν τε ναυμαχίαις καὶ ἐν μάχαις πεζαῖς πλὴν ὅσοι Μαραθῶνι αὐτῶν ἠγωνίσαντο· τούτοις γὰρ κατὰ χώραν εἰσὶν οἱ τάφοι διʼ ἀνδραγαθίαν, οἱ δὲ ἄλλοι κατὰ τὴν ὁδὸν κεῖνται τὴν ἐς Ἀκαδημίαν, καὶ σφῶν ἑστᾶσιν ἐπὶ τοῖς τάφοις στῆλαι τὰ ὀνόματα καὶ τὸν δῆμον ἑκάστου λέγουσαι. πρῶτοι δὲ ἐτάφησαν οὓς ἐν Θρᾴκῃ ποτὲ ἐπικρατοῦντας μέχρι Δραβησκοῦ τῆς χώρας Ἠδωνοὶ φονεύουσιν ἀνέλπιστοι ἐπιθέμενοι·
29.5. Among the generals were Leagrus, to whom was entrusted chief command of the army, and Sophanes of Decelea, who killed when he came to the help of the Aeginetans Eurybates the Argive, who won the prize in the pentathlon at the Nemean games. This was the third expedition which the Athenians dispatched out of Greece. For against Priam and the Trojans war was made with one accord by all the Greeks; but by them selves the Athenians sent armies, first with Iolaus to Sardinia, secondly to what is now Ionia, and thirdly on the present occasion to Thrace.
29.5. λέγεται δὲ καὶ ὡς κεραυνοὶ πέσοιεν ἐς αὐτούς. στρατηγοὶ δὲ ἄλλοι τε ἦσαν καὶ Λέαγρος, ᾧ μάλιστα ἐπετέτραπτο ἡ δύναμις, καὶ Δεκελεὺς Σωφάνης, ὃς τὸν Ἀργεῖόν ποτε πένταθλον Νεμείων ἀνῃρημένον νίκην ἀπέκτεινεν Εὐρυβάτην βοηθοῦντα Αἰγινήταις. στρατὸν δὲ ἔξω τῆς Ἑλλάδος Ἀθηναῖοι τρίτον τοῦτον ἔστειλαν· Πριάμῳ μὲν γὰρ καὶ Τρωσὶ πάντες Ἕλληνες ἀπὸ κοινοῦ λόγου κατέστησαν ἐς πόλεμον, Ἀθηναῖοι δὲ ἰδίᾳ μετʼ Ἰολάου τε ἐς Σαρδὼ καὶ δευτέραν ἐς τὴν νῦν Ἰωνίαν ἐστράτευσαν καὶ τρίτον δὴ τότε ἐς τὴν Θρᾴκην.
29.6. Before the monument is a slab on which are horsemen fighting. Their names are Melanopus and Macartatus, who met their death fighting against the Lacedaemonians and Boeotians on the borders of Eleon and Tanagra. There is also a grave of Thessalian horsemen who, by reason of an old alliance, came when the Peloponnesians with Archidamus invaded Attica with an army for the first time, and hard by that of Cretan bowmen. Again there are monuments to Athenians: to Cleisthenes, who invented the system of the tribes at present existing, and to horsemen who died when the Thessalians shared the fortune of war with the Athenians.
29.6. ἔστι δὲ ἔμπροσθεν τοῦ μνήματος στήλη μαχομένους ἔχουσα ἱππεῖς· Μελάνωπός σφισίν ἐστι καὶ Μακάρτατος ὀνόματα, οὓς κατέλαβεν ἀποθανεῖν ἐναντία Λακεδαιμονίων καὶ Βοιωτῶν τεταγμένους, ἔνθα τῆς Ἐλεωνίας εἰσὶ χώρας πρὸς Ταναγραίους ὅροι. καὶ Θεσσαλῶν τάφος ἐστὶν ἱππέων κατὰ παλαιὰν φιλίαν ἐλθόντων, ὅτε σὺν Ἀρχιδάμῳ Πελοποννήσιοι πρῶτον ἐσέβαλον ἐς τὴν Ἀττικὴν στρατιᾷ, καὶ πλησίον τοξόταις Κρησίν· αὖθις δέ ἐστιν Ἀθηναίων μνήματα Κλεισθένους, ᾧ τὰ ἐς τὰς φυλὰς αἳ νῦν καθεστᾶσιν εὑρέθη, καὶ ἱππεῦσιν ἀποθανοῦσιν ἡνίκα συνεπελάβοντο οἱ Θεσσαλοὶ τοῦ κινδύνου.
29.7. Here too lie the men of Cleone, who came with the Argives into Attica; the occasion whereof I shall set forth when in the course of my narrative I come to the Argives. There is also the grave of the Athenians who fought against the Aeginetans before the Persian invasion. It was surely a just decree even for a democracy when the Athenians actually allowed slaves a public funeral, and to have their names inscribed on a slab, which declares that in the war they proved good men and true to their masters. There are also monuments of other men, their fields of battle lying in various regions. Here lie the most renowned of those who went against Olynthus, and Melesander who sailed with a fleet along the Maeander into upper Caria;
29.7. ἐνταῦθα καὶ Κλεωναῖοι κεῖνται, μετὰ Ἀργείων ἐς τὴν Ἀττικὴν ἐλθόντες· ἐφʼ ὅτῳ δέ, γράψω τοῦ λόγου μοι κατελθόντος ἐς τοὺς Ἀργείους. καὶ Ἀθηναίων δʼ ἔστι τάφος, οἳ πρὶν ἢ στρατεῦσαι τὸν Μῆδον ἐπολέμησαν πρὸς Αἰγινήτας. ἦν δὲ ἄρα καὶ δήμου δίκαιον βούλευμα, εἰ δὴ καὶ Ἀθηναῖοι μετέδοσαν δούλοις δημοσίᾳ ταφῆναι καὶ τὰ ὀνόματα ἐγγραφῆναι στήλῃ· δηλοῖ δὲ ἀγαθοὺς σφᾶς ἐν τῷ πολέμῳ γενέσθαι περὶ τοὺς δεσπότας. ἔστι δὲ καὶ ἀνδρῶν ὀνόματα ἄλλων, διάφορα δέ σφισι τὰ χωρία τῶν ἀγώνων· καὶ γὰρ τῶν ἐπʼ Ὄλυνθον ἐλθόντων οἱ δοκιμώτατοι καὶ Μελήσανδρος ἐς τὴν ἄνω Καρίαν ναυσὶν ἀναπλεύσας διὰ τοῦ Μαιάνδρου, ἐτάφησαν δὲ καὶ οἱ τελευτήσαντες πολεμοῦντος Κασσάνδρου καὶ οἱ συμμαχήσαντές ποτε Ἀργείων.
29.8. also those who died in the war with Cassander, and the Argives who once fought as the allies of Athens. It is said that the alliance between the two peoples was brought about thus. Sparta was once shaken by an earthquake, and the Helots seceded to Ithome. After the secession the Lacedaemonians sent for help to various places, including Athens, which dispatched picked troops under the command of Cimon, the son of Miltiades. These the Lacedaemonians dismissed, because they suspected them.
29.8. πραχθῆναι δὲ οὕτω σφίσι τὴν πρὸς Ἀργείους λέγουσι συμμαχίαν· Λακεδαιμονίοις τὴν πόλιν τοῦ θεοῦ σείσαντος οἱ εἵλωτες ἐς Ἰθώμην ἀπέστησαν, ἀφεστηκότων δὲ οἱ Λακεδαιμόνιοι βοηθοὺς καὶ ἄλλους καὶ παρὰ Ἀθηναίων μετεπέμποντο· οἱ δέ σφισιν ἐπιλέκτους ἄνδρας ἀποστέλλουσι καὶ στρατηγὸν Κίμωνα τὸν Μιλτιάδου. τούτους ἀποπέμπουσιν οἱ Λακεδαιμόνιοι πρὸς ὑποψίαν·
29.9. The Athenians regarded the insult as intolerable, and on their way back made an alliance with the Argives, the immemorial enemies of the Lacedaemonians. Afterwards, when a battle was imminent at Tanagra, the Athenians opposing the Boeotians and Lacedaemonians, the Argives reinforced the Athenians. For a time the Argives had the better, but night came on and took from them the assurance of their victory, and on the next day the Lacedaemonians had the better, as the Thessalians betrayed the Athenians.
29.9. Ἀθηναίοις δὲ οὐκ ἀνεκτὰ ἐφαίνετο περιυβρίσθαι, καὶ ὡς ἐκομίζοντο ὀπίσω συμμαχίαν ἐποιήσαντο Ἀργείοις Λακεδαιμονίων ἐχθροῖς τὸν ἅπαντα οὖσι χρόνον. ὕστερον δὲ μελλούσης Ἀθηναίων ἐν Τανάγρᾳ γίνεσθαι πρὸς Βοιωτοὺς καὶ Λακεδαιμονίους μάχης, ἀφίκοντο Ἀθηναίοις Ἀργεῖοι βοηθοῦντες· καὶ παραυτίκα μὲν ἔχοντας πλέον τοὺς Ἀργείους νὺξ ἐπελθοῦσα ἀφείλετο τὸ σαφὲς τῆς νίκης, ἐς δὲ τὴν ὑστεραίαν ὑπῆρξε κρατῆσαι Λακεδαιμονίοις Θεσσαλῶν προδόντων Ἀθηναίους.
29.10. It occurred to me to tell of the following men also, firstly Apollodorus, commander of the mercenaries, who was an Athenian dispatched by Arsites, satrap of Phrygia by the Hellespont, and saved their city for the Perinthians when Philip had invaded their territory with an army. He, then, is buried here, and also Eubulus the son of Spintharus, along with men who though brave were not attended by good fortune; some attacked Lachares when he was tyrant, others planned the capture of the Peiraeus when in the hands of a Macedonian garrison, but before the deed could be accomplished were betrayed by their accomplices and put to death.
29.10. καταλέξαι δέ μοι καὶ τούσδε ἐπῆλθεν, Ἀπολλόδωρον ξένων ἡγεμόνα, ὃς Ἀθηναῖος μὲν ἦν, ἐκπεμφθεὶς δὲ ὑπὸ Ἀρσίτου σατράπου τῆς ἐφʼ Ἑλλησπόντῳ Φρυγίας διεφύλαξε Περινθίοις τὴν πόλιν ἐσβεβληκότος ἐς τὴν Περινθίαν Φιλίππου στρατῷ· οὗτός τε οὖν ἐνταῦθα τέθαπται καὶ Εὔβουλος ὁ Σπινθάρου καὶ ἄνδρες οἷς ἀγαθοῖς οὖσιν οὐκ ἐπηκολούθησε τύχη χρηστή, τοῖς μὲν ἐπιθεμένοις τυραννοῦντι Λαχάρει, οἱ δὲ τοῦ Πειραιῶς κατάληψιν ἐβούλευσαν Μακεδόνων φρουρούντων, πρὶν δὲ εἰργάσθαι τὸ ἔργον ὑπὸ τῶν συνειδότων μηνυθέντες ἀπώλοντο.
29.11. Here also lie those who fell near Corinth. Heaven showed most distinctly here and again at Leuctra that those whom the Greeks call brave are as nothing if Good Fortune be not with them, seeing that the Lacedaemonians, who had on this occasion overcome Corinthians and Athenians, and furthermore Argives and Boeotians, were afterwards at Leuctra so utterly overthrown by the Boeotians alone. After those who were killed at Corinth, we come across elegiac verses declaring that one and the same slab has been erected to those who died in Euboea and Chios, and to those who perished in the remote parts of the continent of Asia, or in Sicily.
29.11. κεῖνται δὲ καὶ οἱ περὶ Κόρινθον πεσόντες· ἐδήλωσε δὲ οὐχ ἥκιστα ὁ θεὸς ἐνταῦθα καὶ αὖθις ἐν Λεύκτροις τοὺς ὑπὸ Ἑλλήνων καλουμένους ἀνδρείους τὸ μηδὲν ἄνευ Τύχης εἶναι, εἰ δὴ Λακεδαιμόνιοι, Κορινθίων τότε καὶ Ἀθηναίων, ἔτι δὲ καὶ Ἀργείων καὶ Βοιωτῶν κρατήσαντες, ὕστερον ὑπὸ Βοιωτῶν μόνων ἐν Λεύκτροις ἐς τοσοῦτον ἐκακώθησαν. μετὰ δὲ τοὺς ἀποθανόντας ἐν Κορίνθῳ στήλην ἐπὶ τοῖσδε ἑστάναι τὴν αὐτὴν σημαίνει τὰ ἐλεγεῖα, τοῖς μὲν ἐν Εὐβοίᾳ καὶ Χίῳ τελευτήσασι, τοὺς δὲ ἐπὶ τοῖς ἐσχάτοις τῆς Ἀσιανῆς ἠπείρου διαφθαρῆναι δηλοῖ, τοὺς δὲ ἐν Σικελίᾳ.
29.12. The names of the generals are inscribed with the exception of Nicias, and among the private soldiers are included the Plataeans along with the Athenians. This is the reason why Nicias was passed over, and my account is identical with that of Philistus, who says that while Demosthenes made a truce for the others and excluded himself, attempting to commit suicide when taken prisoner, Nicias voluntarily submitted to the surrender. For this reason Nicias had not his name inscribed on the slab, being condemned as a voluntary prisoner and an unworthy soldier.
29.12. γεγραμμένοι δέ εἰσιν οἵ τε στρατηγοὶ πλὴν Νικίου, καὶ τῶν στρατιωτῶν ὁμοῦ τοῖς ἀστοῖς Πλαταιεῖς· Νικίας δὲ ἐπὶ τῷδε παρείθη, γράφω δὲ οὐδὲν διάφορα ἢ Φίλιστος, ὃς ἔφη Δημοσθένην μὲν σπονδὰς ποιήσασθαι τοῖς ἄλλοις πλὴν αὑτοῦ καὶ ὡς ἡλίσκετο αὑτὸν ἐπιχειρεῖν ἀποκτεῖναι, Νικίᾳ δὲ τὴν παράδοσιν ἐθελοντῇ γενέσθαι· τούτων ἕνεκα οὐκ ἐνεγράφη Νικίας τῇ στήλῃ, καταγνωσθεὶς αἰχμάλωτος ἐθελοντὴς εἶναι καὶ οὐκ ἀνὴρ πολέμῳ πρέπων.
29.13. On another slab are the names of those who fought in the region of Thrace and at Megara, and when Alcibiades persuaded the Arcadians in Mantinea and the Eleans to revolt from the Lacedaemonians, and of those who were victorious over the Syracusans before Demosthenes arrived in Sicily. Here were buried also those who fought in the sea-fights near the Hellespont, those who opposed the Macedonians at Charonea, those who were killed at Delium in the territory of Tanagra, the men Leosthenes led into Thessaly, those who sailed with Cimon to Cyprus, and of those who with Olympiodorus expelled the garrison not more than thirteen men.
29.13. εἰσὶ δὲ ἐπʼ ἄλλῃ στήλῃ καὶ οἱ μαχεσάμενοι περὶ Θρᾴκην καὶ ἐν Μεγάροις καὶ ἡνίκα Ἀρκάδας τοὺς ἐν Μαντινείᾳ καὶ Ἠλείους ἔπεισεν Ἀλκιβιάδης Λακεδαιμονίων ἀποστῆναι καὶ οἱ πρὶν ἐς Σικελίαν ἀφικέσθαι Δημοσθένην Συρακουσίων κρατήσαντες. ἐτάφησαν δὲ καὶ οἱ περὶ τὸν Ἑλλήσποντον ναυμαχήσαντες καὶ ὅσοι Μακεδόνων ἐναντία ἠγωνίσαντο ἐν Χαιρωνείᾳ καὶ οἱ μετὰ Κλέωνος ἐς Ἀμφίπολιν στρατεύσαντες, οἵ τε ἐν Δηλίῳ τῷ Ταναγραίων τελευτήσαντες καὶ ὅσους ἐς Θεσσαλίαν Λεωσθένης ἤγαγε καὶ οἱ πλεύσαντες ἐς Κύπρον ὁμοῦ Κίμωνι, τῶν τε σὺν Ὀλυμπιοδώρῳ τὴν φρουρὰν ἐκβαλόντων τριῶν καὶ δέκα ἄνδρες οὐ πλείους.
29.14. The Athenians declare that when the Romans were waging a border war they sent a small force to help them, and later on five Attic warships assisted the Romans in a naval action against the Carthaginians. Accordingly these men also have their grave here. The achievements of Tolmides and his men, and the manner of their death, I have already set forth, and any who are interested may take note that they are buried along this road. Here lie too those who with Cimon achieved the great feat of winning a land and naval victory on one and the same day.
29.14. φασὶ δὲ Ἀθηναῖοι καὶ Ῥωμαίοις ὅμορόν τινα πολεμοῦσι πόλεμον στρατιὰν οὐ πολλὴν πέμψαι, καὶ ὕστερον ναυμαχίας Ῥωμαίων πρὸς Καρχηδονίους γινομένης τριήρεις πέντε Ἀττικαὶ παρεγένοντο· ἔστιν οὖν καὶ τούτοις ἐνταῦθα τοῖς ἀνδράσιν ὁ τάφος. Τολμίδου δὲ καὶ τῶν σὺν αὐτῷ δεδήλωται μὲν ἤδη μοι τὰ ἔργα καὶ ὅν τρόπον ἐτελεύτησαν· ἴστω δὲ ὅτῳ φίλον κειμένους σφᾶς κατὰ τὴν ὁδὸν ταύτην. κεῖνται δὲ καὶ οἱ σὺν Κίμωνι τὸ μέγα ἔργον [ἐπὶ τῇ] πεζῇ καὶ ναυσὶν αὐθημερὸν κρατήσαντες·
29.15. Here also are buried Conon and Timotheus, father and son, the second pair thus related to accomplish illustrious deeds, Miltiades and Cimon being the first; Zeno too, the son of Mnaseas and Chrysippus of Soli, Nicias the son of Nicomedes, the best painter from life of all his contemporaries, Harmodius and Aristogeiton, who killed Hipparchus, the son of Peisistratus; there are also two orators, Ephialtes, who was chiefly responsible for the abolition of the privileges of the Areopagus, and Lycurgus, the son of Lycophron;
29.15. τέθαπται δὲ καὶ Κόνων καὶ Τιμόθεος, δεύτεροι μετὰ Μιλτιάδην καὶ Κίμωνα οὗτοι πατὴρ καὶ παῖς ἔργα ἀποδειξάμενοι λαμπρά. κεῖται δὲ καὶ Ζήνων ἐνταῦθα ὁ Μνασέου καὶ Χρύσιππος ὁ Σολεύς, Νικίας τε ὁ Νικομήδου⟨ς⟩ ζῷα ἄριστος γράψαι τῶν ἐφʼ αὑτοῦ, καὶ Ἁρμόδιος καὶ Ἀριστογείτων οἱ τὸν Πεισιστράτου παῖδα Ἵππαρχον ἀποκτείναντες, ῥήτορές τε Ἐφιάλτης, ὃς τὰ νόμιμα τὰ ἐν Ἀρείῳ πάγῳ μάλιστα ἐλυμήνατο, καὶ Λυκοῦργος ὁ Λυκόφρονος.
29.16. Lycurgus provided for the state-treasury six thousand five hundred talents more than Pericles, the son of Xanthippus, collected, and furnished for the procession of the Goddess golden figures of Victory and ornaments for a hundred maidens; for war he provided arms and missiles, besides increasing the fleet to four hundred warships. As for buildings, he completed the theater that others had begun, while during his political life he built dockyards in the Peiraeus and the gymnasium near what is called the Lyceum. Everything made of silver or gold became part of the plunder Lachares made away with when he became tyrant, but the buildings remained to my time.
29.16. Λυκούργῳ δὲ ἐπορίσθη μὲν τάλαντα ἐς τὸ δημόσιον πεντακοσίοις πλείονα καὶ ἑξακισχιλίοις ἢ ὅσα Περικλῆς ὁ Ξανθίππου συνήγαγε, κατεσκεύασε δὲ πομπεῖα τῇ θεῷ καὶ Νίκας χρυσᾶς καὶ παρθένοις κόσμον ἑκατόν, ἐς δὲ πόλεμον ὅπλα καὶ βέλη καὶ τετρακοσίας ναυμαχοῦσιν εἶναι τριήρεις· οἰκοδομήματα δὲ ἐπετέλεσε μὲν τὸ θέατρον ἑτέρων ὑπαρξαμένων, τὰ δὲ ἐπὶ τῆς αὐτοῦ πολιτείας ἃ ᾠκοδόμησεν ἐν Πειραιεῖ νεώς εἰσιν οἶκοι καὶ τὸ πρὸς τῷ Λυκείῳ καλουμένῳ γυμνάσιον. ὅσα μὲν οὖν ἀργύρου πεποιημένα ἦν καὶ χρυσοῦ, Λαχάρης καὶ ταῦτα ἐσύλησε τυραννήσας· τὰ δὲ οἰκοδομήματα καὶ ἐς ἡμᾶς ἔτι ἦν.
30.1. Before the entrance to the Academy is an altar to Love, with an inscription that Charmus was the first Athenian to dedicate an altar to that god. The altar within the city called the altar of Anteros (Love Avenged) they say was dedicated by resident aliens, because the Athenian Meles, spurning the love of Timagoras, a resident alien, bade him ascend to the highest point of the rock and cast himself down. Now Timagoras took no account of his life, and was ready to gratify the youth in any of his requests, so he went and cast himself down. When Meles saw that Timagoras was dead, he suffered such pangs of remorse that he threw himself from the same rock and so died. From this time the resident aliens worshipped as Anteros the avenging spirit of Timagoras.
30.1. πρὸ δὲ τῆς ἐσόδου τῆς ἐς Ἀκαδημίαν ἐστὶ βωμὸς Ἔρωτος ἔχων ἐπίγραμμα ὡς Χάρμος Ἀθηναίων πρῶτος Ἔρωτι ἀναθείη. τὸν δὲ ἐν πόλει βωμὸν καλούμενον Ἀντέρωτος ἀνάθημα εἶναι λέγουσι μετοίκων, ὅτι Μέλης Ἀθηναῖος μέτοικον ἄνδρα Τιμαγόραν ἐρασθέντα ἀτιμάζων ἀφεῖναι κατὰ τῆς πέτρας αὑτὸν ἐκέλευσεν ἐς τὸ ὑψηλότατον αὐτῆς ἀνελθόντα· Τιμαγόρας δὲ ἄρα καὶ ψυχῆς εἶχεν ἀφειδῶς καὶ πάντα ὁμοίως κελεύοντι ἤθελε χαρίζεσθαι τῷ μειρακίῳ καὶ δὴ καὶ φέρων ἑαυτὸν ἀφῆκε· Μέλητα δέ, ὡς ἀποθανόντα εἶδε Τιμαγόραν, ἐς τοσοῦτο μετανοίας ἐλθεῖν ὡς πεσεῖν τε ἀπὸ τῆς πέτρας τῆς αὐτῆς καὶ οὕτως ἀφεὶς αὑτὸν ἐτελεύτησε. καὶ τὸ ἐντεῦθεν δαίμονα Ἀντέρωτα τὸν ἀλάστορα τὸν Τιμαγόρου κατέστη τοῖς μετοίκοις νομίζειν.
30.2. In the Academy is an altar to Prometheus, and from it they run to the city carrying burning torches. The contest is while running to keep the torch still alight; if the torch of the first runner goes out, he has no longer any claim to victory, but the second runner has. If his torch also goes out, then the third man is the victor. If all the torches go out, no one is left to be winner. There is an altar to the Muses, and another to Hermes, and one within to Athena, and they have built one to Heracles. There is also an olive tree, accounted to be the second that appeared.
30.2. ἐν Ἀκαδημίᾳ δέ ἐστι Προμηθέως βωμός, καὶ θέουσιν ἀπʼ αὐτοῦ πρὸς τὴν πόλιν ἔχοντες καιομένας λαμπάδας· τὸ δὲ ἀγώνισμα ὁμοῦ τῷ δρόμῳ φυλάξαι τὴν δᾷδα ἔτι καιομένην ἐστίν, ἀποσβεσθείσης δὲ οὐδὲν ἔτι τῆς νίκης τῷ πρώτῳ, δευτέρῳ δὲ ἀντʼ αὐτοῦ μέτεστιν· εἰ δὲ μηδὲ τούτῳ καίοιτο, ὁ τρίτος ἐστὶν ὁ κρατῶν· εἰ δὲ καὶ πᾶσιν ἀποσβεσθείη, οὐδείς ἐστιν ὅτῳ καταλείπεται ἡ νίκη. ἔστι δὲ Μουσῶν τε βωμὸς καὶ ἕτερος Ἑρμοῦ καὶ ἔνδον Ἀθηνᾶς, τὸν δὲ Ἡρακλέους ἐποίησαν· καὶ φυτόν ἐστιν ἐλαίας, δεύτερον τοῦτο λεγόμενον φανῆναι.
30.3. Not far from the Academy is the monument of Plato, to whom heaven foretold that he would be the prince of philosophers. The manner of the foretelling was this. On the night before Plato was to become his pupil Socrates in a dream saw a swan fly into his bosom. Now the swan is a bird with a reputation for music, because, they say, a musician of the name of Swan became king of the Ligyes on the other side of the Eridanus beyond the Celtic territory, and after his death by the will of Apollo he was changed into the bird. I am ready to believe that a musician became king of the Ligyes, but I cannot believe that a bird grew out of a man.
30.3. Ἀκαδημίας δὲ οὐ πόρρω Πλάτωνος μνῆμά ἐστιν, ᾧ προεσήμαινεν ὁ θεὸς ἄριστον τὰ ἐς φιλοσοφίαν ἔσεσθαι· προεσήμαινε δὲ οὕτω. Σωκράτης τῇ προτέρᾳ νυκτὶ ἢ Πλάτων ἔμελλεν ἔσεσθαί οἱ μαθητὴς ἐσπτῆναί οἱ κύκνον ἐς τὸν κόλπον εἶδεν ὄνειρον· ἔστι δὲ κύκνῳ τῷ ὄρνιθι μουσικῆς δόξα, ὅτι Λιγύων τῶν Ἠριδανοῦ πέραν ὑπὲρ γῆς τῆς Κελτικῆς Κύκνον ἄνδρα μουσικὸν γενέσθαι βασιλέα φασί, τελευτήσαντα δὲ Ἀπόλλωνος γνώμῃ μεταβαλεῖν λέγουσιν αὐτὸν ἐς τὸν ὄρνιθα. ἐγὼ δὲ βασιλεῦσαι μὲν πείθομαι Λίγυσιν ἄνδρα μουσικόν, γενέσθαι δέ μοι ἄπιστον ὄρνιθα ἀπʼ ἀνδρός.
30.4. In this part of the country is seen the tower of Timon, the only man to see that there is no way to be happy except to shun other men. There is also pointed out a place called the Hill of Horses, the first point in Attica, they say, that Oedipus reached—this account too differs from that given by Homer, but it is nevertheless current tradition—and an altar to Poseidon, Horse God, and to Athena, Horse Goddess, and a chapel to the heroes Peirithous and Theseus, Oedipus and Adrastus. The grove and temple of Poseidon were burnt by Antigonus when he invaded Attica, who at other times also ravaged the land of the Athenians.
30.4. κατὰ τοῦτο τῆς χώρας φαίνεται πύργος Τίμωνος, ὃς μόνος εἶδε μηδένα τρόπον εὐδαίμονα εἶναι γενέσθαι πλὴν τοὺς ἄλλους φεύγοντα ἀνθρώπους. δείκνυται δὲ καὶ χῶρος καλούμενος κολωνὸς ἵππιος, ἔνθα τῆς Ἀττικῆς πρῶτον ἐλθεῖν λέγουσιν Οἰδίποδα—διάφορα μὲν καὶ ταῦτα τῇ Ὁμήρου ποιήσει, λέγουσι δʼ οὖν—, καὶ βωμὸς Ποσειδῶνος Ἱππίου καὶ Ἀθηνᾶς Ἱππίας, ἡρῷον δὲ Πειρίθου καὶ Θησέως Οἰδίποδός τε καὶ Ἀδράστου. τὸ δὲ ἄλσος τοῦ Ποσειδῶνος καὶ τὸν ναὸν ἐνέπρησεν Ἀντίγονος ἐσβαλών, καὶ ἄλλοτε στρατιᾷ κακώσας Ἀθηναίοις τὴν γῆν.
31.1. The small parishes of Attica, which were founded severally as chance would have it, presented the following noteworthy features. At Alimus is a sanctuary of Demeter Lawgiver and of the Maid, and at Zoster (Girdle) on the coast is an altar to Athena, as well as to Apollo, to Artemis and to Leto. The story is that Leto did not give birth to her children here, but loosened her girdle with a view to her delivery, and the place received its name from this incident. Prospalta has also a sanctuary of the Maid and Demeter, and Anagyrus a sanctuary of the Mother of the gods. At Cephale the chief cult is that of the Dioscuri, for the in habitants call them the Great gods.
31.1. δῆμοι δὲ οἱ μικροὶ τῆς Ἀττικῆς, ὡς ἔτυχεν ἕκαστος οἰκισθείς, τάδε ἐς μνήμην παρείχοντο· Ἀλιμουσίοις ⟨μὲν⟩ Θεσμοφόρου Δήμητρος καὶ Κόρης ἐστὶν ἱερόν, ἐν Ζωστῆρι ⟨δὲ⟩ ἐπὶ θαλάσσης καὶ βωμὸς Ἀθηνᾶς καὶ Ἀπόλλωνος καὶ Ἀρτέμιδος καὶ Λητοῦς. τεκεῖν μὲν οὖν Λητὼ τοὺς παῖδας ἐνταῦθα οὔ φασι, λύσασθαι δὲ τὸν ζωστῆρα ὡς τεξομένην, καὶ τῷ χωρίῳ διὰ τοῦτο γενέσθαι τὸ ὄνομα. Προσπαλτίοις δέ ἐστι καὶ τούτοις Κόρης καὶ Δήμητρος ἱερόν, Ἀναγυρασίοις δὲ Μητρὸς θεῶν ἱερόν· Κεφαλῆσι δὲ οἱ Διόσκουροι νομίζονται μάλιστα, Μεγάλους γὰρ σφᾶς οἱ ταύτῃ θεοὺς ὀνομάζουσιν.
31.2. At Prasiae is a temple of Apollo. Hither they say are sent the first-fruits of the Hyperboreans, and the Hyperboreans are said to hand them over to the Arimaspi, the Arimaspi to the Issedones, from these the Scythians bring them to Sinope, thence they are carried by Greeks to Prasiae, and the Athenians take them to Delos. The first-fruits are hidden in wheat straw, and they are known of none. There is at Prasiae a monument to Erysichthon, who died on the voyage home from Delos, after the sacred mission thither.
31.2. ἐν δὲ Πρασιεῦσιν Ἀπόλλωνός ἐστι ναός· ἐνταῦθα τὰς Ὑπερβορέων ἀπαρχὰς ἰέναι λέγεται, παραδιδόναι δὲ αὐτὰς Ὑπερβορέους μὲν Ἀριμασποῖς, Ἀριμασποὺς δʼ Ἰσσηδόσι, παρὰ δὲ τούτων Σκύθας ἐς Σινώπην κομίζειν, ἐντεῦθεν δὲ φέρεσθαι διὰ Ἑλλήνων ἐς Πρασιάς, Ἀθηναίους δὲ εἶναι τοὺς ἐς Δῆλον ἄγοντας· τὰς δὲ ἀπαρχὰς κεκρύφθαι μὲν ἐν καλάμῃ πυρῶν, γινώσκεσθαι δὲ ὑπʼ οὐδένων. ἔστι δὲ μνῆμα ἐπὶ Πρασιαῖς Ἐρυσίχθονος, ὡς ἐκομίζετο ὀπίσω μετὰ τὴν θεωρίαν ἐκ Δήλου, γενομένης οἱ κατὰ τὸν πλοῦν τῆς τελευτῆς.
31.3. How Amphictyon banished Cranaus, his kinsman by marriage and king of Athens, I have already related. They say that fleeing with his supporters to the parish of Lamptrae he died and was buried there, and at the present day there is a monument to Cranaus at Lamptrae. At Potami in Attica is also the grave of Ion the son of Xuthus—for he too dwelt among the Athenians and was their commander-in-chief in the war with Eleusis.
31.3. Κραναὸν δὲ τὸν βασιλεύσαντα Ἀθηναίων ὅτι μὲν ἐξέβαλεν Ἀμφικτύων κηδεστὴν ὄντα, ἔτι πρότερον εἴρηταί μοι· φυγόντα δὲ αὐτὸν σὺν τοῖς στασιώταις ἐς τὸν δῆμον τὸν Λαμπτρέα ἀποθανεῖν τε αὐτοῦ καὶ ταφῆναί φασι, καὶ ἔστι καὶ ἐς ἐμὲ [καὶ] ἐν τοῖς Λαμπτρεῦσι Κραναοῦ μνῆμα. Ἴωνος δὲ τοῦ Ξούθου —καὶ γὰρ οὗτος ᾤκησε παρὰ Ἀθηναίοις καὶ Ἀθηναίων ἐπὶ τοῦ πολέμου τοῦ πρὸς Ἐλευσινίους ἐπολεμάρχησε —τάφος ἐν Ποταμοῖς ἐστι τῆς χώρας.
31.4. Such is the legend. Phlya and Myrrhinus have altars of Apollo Dionysodotus, Artemis Light-bearer, Dionysus Flower-god, the Ismenian nymphs and Earth, whom they name the Great goddess; a second temple contains altars of Demeter Anesidora (Sender-up of Gifts), Zeus Ctesius (God of Gain), Tithrone Athena, the Maid First-born and the goddesses styled August. The wooden image at Myrrhinus is of Colaenis.
31.4. ταῦτα μὲν δὴ οὕτω λέγεται, Φλυεῦσι δέ εἰσι καὶ Μυρρινουσίοις τοῖς μὲν Ἀπόλλωνος Διονυσοδότου καὶ Ἀρτέμιδος Σελασφόρου βωμοὶ Διονύσου τε Ἀνθίου καὶ νυμφῶν Ἰσμηνίδων καὶ Γῆς, ἣν Μεγάλην θεὸν ὀνομάζουσι· ναὸς δὲ ἕτερος ἔχει βωμοὺς Δήμητρος Ἀνησιδώρας ⟨καὶ⟩ Διὸς Κτησίου καὶ Τιθρωνῆς Ἀθηνᾶς καὶ Κόρης Πρωτογόνης καὶ Σεμνῶν ὀνομαζομένων θεῶν· τὸ δὲ ἐν Μυρρινοῦντι ξόανόν ἐστι Κολαινίδος. Ἀθμονεῖς δὲ τιμῶσιν Ἀμαρυσίαν Ἄρτεμιν·
31.5. Athmonia worships Artemis Amarysia. On inquiry I discovered that the guides knew nothing about these deities, so I give my own conjecture. Amarynthus is a town in Euboea, the inhabitants of which worship Amarysia, while the festival of Amarysia which the Athenians celebrate is no less splendid than the Euboean. The name of the goddess, I think, came to Athmonia in this fashion and the Colaenis in Myrrhinus is called after Colaenus. I have already written that many of the inhabitants of the parishes say that they were ruled by kings even before the reign of Cecrops. Now Colaenus, say the Myrrhinusians, is the name of a man who ruled before Cecrops became king.
31.5. πυνθανόμενος δὲ σαφὲς οὐδὲν ἐς αὐτὰς ἐπισταμένους τοὺς ἐξηγητὰς εὗρον, αὐτὸς δὲ συμβάλλομαι τῇδε. ἔστιν Ἀμάρυνθος ἐν Εὐβοίᾳ· καὶ γὰρ οἱ ταύτῃ τιμῶσιν Ἀμαρυσίαν, ἑορτὴν δὲ καὶ Ἀθηναῖοι τῆς Ἀμαρυσίας ἄγουσιν οὐδέν τι Εὐβοέων ἀφανέστερον· ταύτῃ μὲν γενέσθαι τὸ ὄνομα ἐπὶ τούτῳ παρὰ Ἀθμονεῦσιν ἡγοῦμαι, τὴν δὲ ἐν Μυρρινοῦντι Κολαινίδα ἀπὸ Κολαίνου καλεῖσθαι. γέγραπται δʼ ἤδη μοι τῶν ἐν τοῖς δήμοις φάναι πολλοὺς ὡς καὶ πρὸ τῆς ἀρχῆς ἐβασιλεύοντο τῆς Κέκροπος· ἔστι δὲ ὁ Κόλαινος ἀνδρὸς ὄνομα πρότερον ἢ Κέκροψ ἐβασίλευσεν —ὡς οἱ Μυρρινούσιοι λέγουσιν—ἄρξαντος.
31.6. There is a parish called Acharnae, where they worship Apollo Agyieus (God of Streets) and Heracles, and there is an altar of Athena Health. And they call upon the name of Athena Horse-goddess and Dionysus Singer and Dionysus Ivy, saying that the plant ivy first appeared there.
31.6. ἔστι δὲ Ἀχαρναὶ δῆμος· οὗτοι θεῶν Ἀπόλλωνα τιμῶσιν Ἀγυιέα καὶ Ἡρακλέα. καὶ Ἀθηνᾶς βωμός ἐστιν Ὑγείας· τὴν δʼ Ἱππίαν Ἀθηνᾶν ὀνομάζουσι καὶ Διόνυσον Μελπόμενον καὶ Κισσὸν τὸν αὐτὸν θεόν, τὸν κισσὸν τὸ φυτὸν ἐνταῦθα πρῶτον φανῆναι λέγοντες.
32.1. The Attic mountains are Pentelicus, where there are quarries, Parnes, where there is hunting of wild boars and of bears, and Hymettus, which grows the most suitable pasture for bees, except that of the Alazones. For these people have actually bees ranging free, tamely following the other creatures when they go to pasture. These bees are not kept shut up in hives, and they work in any part of the land they happen to visit. They produce a solid mass from which you cannot separate either wax or honey. Such then is its nature.
32.1. ὄρη δὲ Ἀθηναίοις ἐστὶ Πεντελικὸν ἔνθα λιθοτομίαι, καὶ Πάρνης παρεχομένη θήραν συῶν ἀγρίων καὶ ἄρκτων, καὶ Ὑμηττὸς ὃς φύει νομὰς μελίσσαις ἐπιτηδειοτάτας πλὴν τῆς Ἀλαζώνων. Ἀλαζῶσι γὰρ συνήθεις ὁμοῦ τοῖς ἄλλοις ἐς νομὰς ἰοῦσιν εἰσὶν ἄφετοι καὶ μέλισσαι, οὐδὲ σφᾶς ἐς σίμβλους καθείρξαντες ἔχουσιν· αἱ δὲ ἐργάζονταί τε ὡς ἔτυχον τῆς χώρας καὶ συμφυὲς τὸ ἔργον αὐταῖς ἐστιν, ἰδίᾳ δὲ οὔτε κηρὸν οὔτε μέλι ἀπʼ αὐτοῦ ποιήσεις. τοῦτο μὲν τοιοῦτόν ἐστιν, Ἀθηναίοις δὲ τὰ ὄρη καὶ θεῶν ἀγάλματα ἔχει·
32.2. The Athenians have also statues of gods on their mountains. On Pentelicus is a statue of Athena, on Hymettus one of Zeus Hymettius. There are altars both of Zeus Rain-god and of Apollo Foreseer. On Parnes is a bronze Zeus Parnethius, and an altar to Zeus Semaleus (Sign-giving). There is on Parnes another altar, and on it they make sacrifice, calling Zeus sometimes Rain-god, sometimes Averter of Ills. Anchesmus is a mountain of no great size, with an image of Zeus Anchesmius.
32.2. Πεντελῆσι μὲν Ἀθηνᾶς, ἐν Ὑμηττῷ δὲ ἄγαλμά ἐστιν Ὑμηττίου Διός, βωμοὶ δὲ καὶ Ὀμβρίου Διὸς καὶ Ἀπόλλωνός εἰσι Προοψίου. καὶ ἐν Πάρνηθι Παρνήθιος Ζεὺς χαλκοῦς ἐστι καὶ βωμὸς Σημαλέου Διός· ἔστι δὲ ἐν τῇ Πάρνηθι καὶ ἄλλος βωμός, θύουσι δὲ ἐπʼ αὐτοῦ τοτὲ μὲν Ὄμβριον τοτὲ δὲ Ἀπήμιον καλοῦντες Δία. καὶ Ἀγχεσμὸς ὄρος ἐστὶν οὐ μέγα καὶ Διὸς ἄγαλμα Ἀγχεσμίου.
32.3. Before turning to a description of the islands, I must again proceed with my account of the parishes. There is a parish called Marathon, equally distant from Athens and Carystus in Euboea. It was at this pointin Attica that the foreigners landed, were defeated in battle, and lost some of their vessels as they were putting off from the land. On the plain is the grave of the Athenians, and upon it are slabs giving the names of the killed according to their tribes; and there is another grave for the Boeotian Plataeans and for the slaves, for slaves fought then for the first time by the side of their masters.
32.3. πρὶν δὲ ἢ τῶν νήσων ἐς ἀφήγησιν τραπέσθαι, τὰ ἐς τοὺς δήμους ἔχοντα αὖθις ἐπέξειμι. δῆμός ἐστι Μαραθὼν ἴσον τῆς πόλεως τῶν Ἀθηναίων ἀπέχων καὶ Καρύστου τῆς ἐν Εὐβοίᾳ· ταύτῃ τῆς Ἀττικῆς ἔσχον οἱ βάρβαροι καὶ μάχῃ τε ἐκρατήθησαν καί τινας ὡς ἀνήγοντο ἀπώλεσαν τῶν νεῶν. τάφος δὲ ἐν τῷ πεδίῳ Ἀθηναίων ἐστίν, ἐπὶ δὲ αὐτῷ στῆλαι τὰ ὀνόματα τῶν ἀποθανόντων κατὰ φυλὰς ἑκάστων ἔχουσαι, καὶ ἕτερος Πλαταιεῦσι Βοιωτῶν καὶ δούλοις· ἐμαχέσαντο γὰρ καὶ δοῦλοι τότε πρῶτον.
32.4. here is also a separate monument to one man, Miltiades, the son of Cimon, although his end came later, after he had failed to take Paros and for this reason had been brought to trial by the Athenians. At Marathon every night you can hear horses neighing and men fighting. No one who has expressly set himself to behold this vision has ever got any good from it, but the spirits are not wroth with such as in ignorance chance to be spectators. The Marathonians worship both those who died in the fighting, calling them heroes, and secondly Marathon, from whom the parish derives its name, and then Heracles, saying that they were the first among the Greeks to acknowledge him as a god.
32.4. καὶ ἀνδρός ἐστιν ἰδίᾳ μνῆμα Μιλτιάδου τοῦ Κίμωνος, συμβάσης ὕστερόν οἱ τῆς τελευτῆς Πάρου τε ἁμαρτόντι καὶ διʼ αὐτὸ ἐς κρίσιν Ἀθηναίοις καταστάντι. ἐνταῦθα ἀνὰ πᾶσαν νύκτα καὶ ἵππων χρεμετιζόντων καὶ ἀνδρῶν μαχομένων ἔστιν αἰσθέσθαι· καταστῆναι δὲ ἐς ἐναργῆ θέαν ἐπίτηδες μὲν οὐκ ἔστιν ὅτῳ συνήνεγκεν, ἀνηκόῳ δὲ ὄντι καὶ ἄλλως συμβὰν οὐκ ἔστιν ἐκ τῶν δαιμόνων ὀργή. σέβονται δὲ οἱ Μαραθώνιοι τούτους τε οἳ παρὰ τὴν μάχην ἀπέθανον ἥρωας ὀνομάζοντες καὶ Μαραθῶνα ἀφʼ οὗ τῷ δήμῳ τὸ ὄνομά ἐστι καὶ Ἡρακλέα, φάμενοι πρώτοις Ἑλλήνων σφίσιν Ἡρακλέα θεὸν νομισθῆναι.