---
title: "Description of Greece · Ἑλλάδος περιήγησις"
author: "Pausanias"
translator: "W. H. S. Jones"
languages: [grc, en]
shelf: "Classical Greek"
section: 6 of 60
url: https://scriptura.si/works/pausanias-description-of-greece/6/
cite: "Pausanias, tr. W. H. S. Jones, Description of Greece · Ἑλλάδος περιήγησις, section 6. Scriptura (scriptura.si), https://scriptura.si/works/pausanias-description-of-greece/6/"
---

# Description of Greece · Ἑλλάδος περιήγησις

*Pausanias, tr. W. H. S. Jones*

A second-century traveller’s guide to the cities, temples, statues and legends of Greece, from Athens and Corinth to Olympia and Delphi, still used by archaeologists.

> Greek: ed. Friedrich Spiro, from the Perseus Digital Library (canonical-greekLit, tlg0525.tlg001, CC BY-SA 4.0).

> English: W. H. S. Jones, from the Perseus Digital Library (tlg0525.tlg001.perseus-eng2). Notes are not included.

> Rows follow the references the two texts share (books, chapters and sections), cut where both reach the end of a sentence.

## 6. Book I · chapters 32–39

Source: https://scriptura.si/works/pausanias-description-of-greece/6/ · cite a paragraph as https://scriptura.si/works/pausanias-description-of-greece/6/#p-N

[¶0] 32.5. They say too that there chanced to be present in the battle a man of rustic appearance and dress. Having slaughtered many of the foreigners with a plough he was seen no more after the engagement. When the Athenians made enquiries at the oracle the god merely ordered them to honor Echetlaeus (He of the Plough-tail) as a hero. A trophy too of white marble has been erected. Although the Athenians assert that they buried the Persians, because in every case the divine law applies that a corpse should be laid under the earth, yet I could find no grave. There was neither mound nor other trace to be seen, as the dead were carried to a trench and thrown in anyhow.

> Greek: 32.5. συνέβη δὲ ὡς λέγουσιν ἄνδρα ἐν τῇ μάχῃ παρεῖναι τὸ εἶδος καὶ τὴν σκευὴν ἄγροικον· οὗτος τῶν βαρβάρων πολλοὺς καταφονεύσας ἀρότρῳ μετὰ τὸ ἔργον ἦν ἀφανής· ἐρομένοις δὲ Ἀθηναίοις ἄλλο μὲν ὁ θεὸς ἐς αὐτὸν ἔχρησεν οὐδέν, τιμᾶν δὲ Ἐχετλαῖον ἐκέλευσεν ἥρωα. πεποίηται δὲ καὶ τρόπαιον λίθου λευκοῦ. τοὺς δὲ Μήδους Ἀθηναῖοι μὲν θάψαι λέγουσιν ὡς πάντως ὅσιον ἀνθρώπου νεκρὸν γῇ κρύψαι, τάφον δὲ οὐδένα εὑρεῖν ἐδυνάμην· οὔτε γὰρ χῶμα οὔτε ἄλλο σημεῖον ἦν ἰδεῖν, ἐς ὄρυγμα δὲ φέροντες σφᾶς ὡς τύχοιεν ἐσέβαλον.

[¶1] 32.6. In Marathon is a spring called Macaria with the following legend. When Heracles left Tiryns, fleeing from Eurystheus, he went to live with his friend Ceyx, who was king of Trachis. But when Heracles departed this life Eurystheus demanded his children; whereupon the king of Trachis sent them to Athens, saying that he was weak but Theseus had power enough to succor them. The arrival of the children as suppliants caused for the first time war between Peloponnesians and Athenians, Theseus refusing to give up the refugees at the demand of Eurystheus. The story says that an oracle was given the Athenians that one of the children of Heracles must die a voluntary death, or else victory could not be theirs. Thereupon Macaria, daughter of Deianeira and Heracles, slew herself and gave to the Athenians victory in the war and to the spring her own name.

> Greek: 32.6. ἔστι δὲ ἐν τῷ Μαραθῶνι πηγὴ καλουμένη Μακαρία, καὶ τοιάδε ἐς αὐτὴν λέγουσιν. Ἡρακλῆς ὡς ἐκ Τίρυνθος ἔφευγεν Εὐρυσθέα, παρὰ Κήυκα φίλον ὄντα μετοικίζεται βασιλεύοντα Τραχῖνος. ἐπεὶ δὲ ἀπελθόντος ἐξ ἀνθρώπων Ἡρακλέους ἐξῄτει τοὺς παῖδας Εὐρυσθεύς, ἐς Ἀθήνας πέμπει σφᾶς ὁ Τραχίνιος ἀσθένειάν τε λέγων τὴν αὑτοῦ καὶ Θησέα οὐκ ἀδύνατον εἶναι τιμωρεῖν· ἀφικόμενοι δὲ οἱ παῖδες ἱκέται πρῶτον τότε Πελοποννησίοις ποιοῦσι πόλεμον πρὸς Ἀθηναίους, Θησέως σφᾶς οὐκ ἐκδόντος αἰτοῦντι Εὐρυσθεῖ. λέγουσι δὲ Ἀθηναίοις γενέσθαι χρησμὸν τῶν παίδων ἀποθανεῖν χρῆναι τῶν Ἡρακλέους τινὰ ἐθελοντήν, ἐπεὶ ἄλλως γε οὐκ εἶναι νίκην σφίσιν· ἐνταῦθα Μακαρία Δηιανείρας καὶ Ἡρακλέους θυγάτηρ ἀποσφάξασα ἑαυτὴν ἔδωκεν Ἀθηναίοις τε κρατῆσαι τῷ πολέμῳ καὶ τῇ πηγῇ τὸ ὄνομα ἀφʼ αὑτῆς.

[¶2] 32.7. There is at Marathon a lake which for the most part is marshy. Into this ignorance of the roads made the foreigners fall in their flight, and it is said that this accident was the cause of their great losses. Above the lake are the stone stables of Artaphernes' horses, and marks of his tent on the rocks. Out of the lake flows a river, affording near the lake itself water suitable for cattle, but near its mouth it becomes salt and full of sea fish. A little beyond the plain is the Hill of Pan and a remarkable Cave of Pan. The entrance to it is narrow, but farther in are chambers and baths and the so-called “Pan's herd of goats,” which are rocks shaped in most respects like to goats.

> Greek: 32.7. ἔστι δὲ ἐν τῷ Μαραθῶνι λίμνη τὰ πολλὰ ἑλώδης· ἐς ταύτην ἀπειρίᾳ τῶν ὁδῶν φεύγοντες ἐσπίπτουσιν οἱ βάρβαροι, καί σφισι τὸν φόνον τὸν πολὺν ἐπὶ τούτῳ συμβῆναι λέγουσιν· ὑπὲρ δὲ τὴν λίμνην φάτναι εἰσὶ λίθου τῶν ἵππων τῶν Ἀρταφέρνους καὶ σημεῖα ἐν πέτραις σκηνῆς. ῥεῖ δὲ καὶ ποταμὸς ἐκ τῆς λίμνης, τὰ μὲν πρὸς αὐτῇ τῇ λίμνῃ βοσκήμασιν ὕδωρ ἐπιτήδειον παρεχόμενος, κατὰ δὲ τὴν ἐκβολὴν τὴν ἐς τὸ πέλαγος ἁλμυρὸς ἤδη γίνεται καὶ ἰχθύων τῶν θαλασσίων πλήρης. ὀλίγον δὲ ἀπωτέρω τοῦ πεδίου Πανός ἐστιν ὄρος καὶ σπήλαιον θέας ἄξιον· ἔσοδος μὲν ἐς αὐτὸ στενή, παρελθοῦσι δέ εἰσιν οἶκοι καὶ λουτρὰ καὶ καλούμενον Πανὸς αἰπόλιον, πέτραι τὰ πολλὰ αἰξὶν εἰκασμέναι.

[¶3] 33.1. At some distance from Marathon is Brauron, where, according to the legend, Iphigenia, the daughter of Agamemnon, landed with the image of Artemis when she fled from the Tauri; leaving the image there she came to Athens also and afterwards to Argos. There is indeed an old wooden image of Artemis here, but who in my opinion have the one taken from the foreigners I will set forth in another place.

> Greek: 33.1. Μαραθῶνος δὲ ἀπέχει τῇ μὲν Βραυρών, ἔνθα Ἰφιγένειαν τὴν Ἀγαμέμνονος ἐκ Ταύρων φεύγουσαν τὸ ἄγαλμα ἀγομένην τὸ Ἀρτέμιδος ἀποβῆναι λέγουσι, καταλιποῦσαν δὲ τὸ ἄγαλμα ταύτῃ καὶ ἐς Ἀθήνας καὶ ὕστερον ἐς Ἄργος ἀφικέσθαι· ξόανον μὲν δὴ καὶ αὐτόθι ἐστὶν Ἀρτέμιδος ἀρχαῖον, τὸ δὲ ἐκ τῶν βαρβάρων οἵτινες κατὰ γνώμην ἔχουσι τὴν ἐμήν, ἐν ἑτέρῳ λόγῳ δηλώσω·

[¶4] 33.2. About sixty stades from Marathon as you go along the road by the sea to Oropus stands Rhamnus. The dwelling houses are on the coast, but a little way inland is a sanctuary of Nemesis, the most implacable deity to men of violence. It is thought that the wrath of this goddess fell also upon the foreigners who landed at Marathon. For thinking in their pride that nothing stood in the way of their taking Athens, they were bringing a piece of Parian marble to make a trophy, convinced that their task was already finished.

> Greek: 33.2. Μαραθῶνος δὲ σταδίους μάλιστα ἑξήκοντα ἀπέχει Ῥαμνοῦς τὴν παρὰ θάλασσαν ἰοῦσιν ἐς Ὠρωπόν. καὶ αἱ μὲν οἰκήσεις ἐπὶ θαλάσσῃ τοῖς ἀνθρώποις εἰσί, μικρὸν δὲ ἀπὸ θαλάσσης ἄνω Νεμέσεώς ἐστιν ἱερόν, ἣ θεῶν μάλιστα ἀνθρώποις ὑβρισταῖς ἐστιν ἀπαραίτητος. δοκεῖ δὲ καὶ τοῖς ἀποβᾶσιν ἐς Μαραθῶνα τῶν βαρβάρων ἀπαντῆσαι μήνιμα ἐκ τῆς θεοῦ ταύτης· καταφρονήσαντες γὰρ ⟨μηδέν⟩ σφισιν ἐμποδὼν εἶναι τὰς Ἀθήνας ἑλεῖν, λίθον Πάριον [ὃν] ὡς ἐπʼ ἐξειργασμένοις ἦγον ἐς τροπαίου ποίησιν.

[¶5] 33.3. Of this marble Pheidias made a statue of Nemesis, and on the head of the goddess is a crown with deer and small images of Victory. In her left hand she holds an apple branch, in her right hand a cup on which are wrought Aethiopians. As to the Aethiopians, I could hazard no guess myself, nor could I accept the statement of those who are convinced that the Aethiopians have been carved upon the cup be cause of the river Ocean. For the Aethiopians, they say, dwell near it, and Ocean is the father of Nemesis.

> Greek: 33.3. τοῦτον Φειδίας τὸν λίθον εἰργάσατο ἄγαλμα μὲν εἶναι Νεμέσεως, τῇ κεφαλῇ δὲ ἔπεστι τῆς θεοῦ στέφανος ἐλάφους ἔχων καὶ Νίκης ἀγάλματα οὐ μεγάλα· ταῖς δὲ χερσὶν ἔχει τῇ μὲν κλάδον μηλέας, τῆ δεξιᾷ δὲ φιάλην, Αἰθίοπες δὲ ἐπὶ τῇ φιάλῃ πεποίηνται. συμβαλέσθαι δὲ τὸ ἐς τοὺς Αἰθίοπας οὔτε αὐτὸς εἶχον οὔτε ἀπεδεχόμην τῶν συνιέναι πειθομένων, οἳ πεποιῆσθαι σφᾶς ἐπὶ τῇ φιάλῃ φασὶ διὰ ποταμὸν Ὠκεανόν· οἰκεῖν γὰρ Αἰθίοπας ἐπʼ αὐτῷ, Νεμέσει δὲ εἶναι πατέρα Ὠκεανόν.

[¶6] 33.4. It is not the river Ocean, but the farthest part of the sea navigated by man, near which dwell the Iberians and the Celts, and Ocean surrounds the island of Britain. But of the Aethiopians beyond Syene, those who live farthest in the direction of the Red Sea are the Ichthyophagi (Fish-eaters), and the gulf round which they live is called after them. The most righteous of them inhabit the city Meroe and what is called the Aethiopian plain. These are they who show the Table of the Sun, and they have neither sea nor river except the Nile.

> Greek: 33.4. Ὠκεανῷ γὰρ οὐ ποταμῷ, θαλάσσῃ δὲ ἐσχάτῃ τῆς ὑπὸ ἀνθρώπων πλεομένης προσοικοῦσιν Ἴβηρες καὶ Κελτοί, καὶ νῆσον Ὠκεανὸς ἔχει τὴν Βρεττανῶν· Αἰθιόπων δὲ τῶν ὑπὲρ Συήνης ἐπὶ θάλασσαν ἔσχατοι τὴν Ἐρυθρὰν κατοικοῦσιν Ἰχθυοφάγοι, καὶ ὁ κόλπος ὃν περιοικοῦσιν Ἰχθυοφάγων ὀνομάζεται. οἱ δὲ δικαιότατοι Μερόην πόλιν καὶ πεδίον Αἰθιοπικὸν καλούμενον οἰκοῦσιν· οὗτοι καὶ τὴν ἡλίου τράπεζάν εἰσιν οἱ δεικνύντες, οὐδέ σφισιν ἔστιν οὔτε θάλασσα οὔτε ποταμὸς ἄλλος γε ἢ Νεῖλος.

[¶7] 33.5. There are other Aethiopians who are neighbours of the Mauri and extend as far as the Nasamones. For the Nasamones, whom Herodotus calls the Atlantes, and those who profess to know the measurements of the earth name the Lixitae, are the Libyans who live the farthest close to Mount Atlas, and they do not till the ground at all, but live on wild vines. But neither these Aethiopians nor yet the Nasamones have any river. For the water near Atlas, which provides a beginning to three streams, does not make any of the streams a river, as the sand swallows it all up at once. So the Aethiopians dwell near no river Ocean.

> Greek: 33.5. εἰσὶ δὲ καὶ ἄλλοι πρόσοικοι Μαύροις Αἰθίοπες ἄχρι Νασαμώνων παρήκοντες. Νασαμῶνες γάρ, οὓς Ἄτλαντας Ἡρόδοτος, οἱ δὲ μέτρα φάμενοι γῆς εἰδέναι Λιξίτας καλοῦσι, Λιβύων οἱ ἔσχατοι πρὸς Ἄτλαντι οἰκοῦσι σπείροντες μὲν οὐδέν, ἀπὸ δὲ ἀμπέλων ζῶντες ἀγρίων. ποταμὸς δὲ οὐδὲ τούτοις τοῖς Αἰθίοψιν οὐδὲ τοῖς Νασαμῶσίν ἐστιν οὐδείς· τὸ γὰρ πρὸς τῷ Ἄτλαντι ὕδωρ, τρισί παρεχόμενον ἀρχὰς ῥεύμασιν, οὐδὲν τῶν ῥευμάτων ποιεῖ ποταμόν, ἀλλὰ πᾶν ὁμοίως αὐτίκα ἔχει συλλαβοῦσα ἡ ψάμμος. οὕτως Αἰθίοπες ποταμῷ γε οὐδενὶ προσοικοῦσιν [ἢ] Ὠκεανῷ.

[¶8] 33.6. The water from Atlas is muddy, and near the source were crocodiles of not less than two cubits, which when the men approached dashed down into the spring. The thought has occurred to many that it is the reappearance of this water out of the sand which gives the Nile to Egypt. Mount Atlas is so high that its peaks are said to touch heaven, but is inaccessible because of the water and the presence everywhere of trees. Its region indeed near the Nasamones is known, but we know of nobody yet who has sailed along the parts facing the sea. I must now resume.

> Greek: 33.6. τὸ δὲ ὕδωρ τὸ ἐκ τοῦ Ἄτλαντος θολερόν τέ ἐστι καὶ πρὸς τῇ πηγῇ κροκόδειλοι ⟨δι⟩πήχεων ἦσαν οὐκ ἐλάσσους, προσιόντων δὲ τῶν ἀνθρώπων κατεδύοντο ἐς τὴν πηγήν. παρίστατο δὲ οὐκ ὀλίγοις τὸ ὕδωρ τοῦτο ἀναφαινόμενον αὖθις ἐκ τῆς ψάμμου ποιεῖν τὸν Νεῖλον Αἰγυπτίοις. ὁ δὲ Ἄτλας ⟨ὄρος⟩ ὑψηλὸν μέν ἐστιν οὕτως ὥστε καὶ λέγεται ταῖς κορυφαῖς ψαύειν τοῦ οὐρανοῦ, ἄβατον δὲ ὑπὸ ὕδατος καὶ δένδρων ἃ διὰ παντὸς πέφυκε· τὰ μὲν δὴ πρὸς τοὺς Νασαμῶνας αὐτοῦ γινώσκεται, τὰ δὲ ἐς τὸ πέλαγος οὐδένα πω παραπλεύσαντα ἴσμεν.

[¶9] 33.7. Neither this nor any other ancient statue of Nemesis has wings, for not even the holiest wooden images of the Smyrnaeans have them, but later artists, convinced that the goddess manifests herself most as a consequence of love, give wings to Nemesis as they do to Love. I will now go onto describe what is figured on the pedestal of the statue, having made this preface for the sake of clearness. The Greeks say that Nemesis was the mother of Helen, while Leda suckled and nursed her. The father of Helen the Greeks like everybody else hold to be not Tyndareus but Zeus.

> Greek: 33.7. τάδε μὲν ἐς τοσοῦτον εἰρήσθω· πτερὰ δʼ ἔχον οὔτε τοῦτο τὸ ἄγαλμα Νεμέσεως οὔτε ἄλλο πεποίηται τῶν ἀρχαίων, ἐπεὶ μηδὲ Σμυρναίοις τὰ ἁγιώτατα ξόανα ἔχει πτερά· οἱ δὲ ὕστερον—ἐπιφαίνεσθαι γὰρ τὴν θεὸν μάλιστα ἐπὶ τῷ ἐρᾶν ἐθέλουσιν—ἐπὶ τούτῳ Νεμέσει πτερὰ ὥσπερ Ἔρωτι ποιοῦσι. νῦν δὲ ἤδη δίειμι ὁπόσα ἐπὶ τῷ βάθρῳ τοῦ ἀγάλματός ἐστιν εἰργασμένα, τοσόνδε ἐς τὸ σαφὲς προδηλώσας. Ἑλένῃ Νέμεσιν μητέρα εἶναι λέγουσιν Ἕλληνες, Λήδαν δὲ μαστὸν ἐπισχεῖν αὐτῇ καὶ θρέψαι· πατέρα δὲ καὶ οὗτοι καὶ πάντες κατὰ ταὐτὰ Ἑλένης Δία καὶ οὐ Τυνδάρεων εἶναι νομίζουσι.

[¶10] 33.8. Having heard this legend Pheidias has represented Helen as being led to Nemesis by Leda, and he has represented Tyndareus and his children with a man Hippeus by name standing by with a horse. There are Agamemnon and Menelaus and Pyrrhus, the son of Achilles and first husband of Hermione, the daughter of Helen. Orestes was passed over because of his crime against his mother, yet Hermione stayed by his side in everything and bore him a child. Next upon the pedestal is one called Epochus and another youth; the only thing I heard about them was that they were brothers of Oenoe, from whom the parish has its name.

> Greek: 33.8. ταῦτα ἀκηκοὼς Φειδίας πεποίηκεν Ἑλένην ὑπὸ Λήδας ἀγομένην παρὰ τὴν Νέμεσιν, πεποίηκε δὲ Τυνδάρεών τε καὶ τοὺς παῖδας καὶ ἄνδρα σὺν ἵππῳ παρεστηκότα Ἱππέα ὄνομα· ἔστι δὲ Ἀγαμέμνων καὶ Μενέλαος καὶ Πύρρος ὁ Ἀχιλλέως, πρῶτος οὗτος Ἑρμιόνην τὴν Ἑλένης γυναῖκα λαβών· Ὀρέστης δὲ διὰ τὸ ἐς τὴν μητέρα τόλμημα παρείθη, παραμεινάσης τε ἐς ἅπαν Ἑρμιόνης αὐτῷ καὶ τεκούσης παῖδα. ἑξῆς δὲ ἐπὶ τῷ βάθρῳ καὶ Ἔποχος καλούμενος καὶ νεανίας ἐστὶν ἕτερος· ἐς τούτους ἄλλο μὲν ἤκουσα οὐδέν, ἀδελφοὺς δὲ εἶναι σφᾶς Οἰνόης, ἀφʼ ἧς ἐστι τὸ ὄνομα τῷ δήμῳ.

[¶11] 34.1. The land of Oropus, between Attica and the land of Tanagra, which originally belonged to Boeotia, in our time belongs to the Athenians, who always fought for it but never won secure pos session until Philip gave it to them after taking Thebes. The city is on the coast and affords nothing remarkable to record. About twelve stades from the city is a sanctuary of Amphiaraus.

> Greek: 34.1. τὴν δὲ γῆν τὴν Ὠρωπίαν μεταξὺ τῆς Ἀττικῆς καὶ Ταναγρικῆς, Βοιωτίαν τὸ ἐξ ἀρχῆς οὖσαν, ἔχουσιν ἐφʼ ἡμῶν Ἀθηναῖοι, πολεμήσαντες μὲν τὸν πάντα ὑπὲρ αὐτῆς χρόνον, κτησάμενοι δὲ οὐ πρότερον βεβαίως πρὶν ἢ Φίλιππος Θήβας ἑλὼν ἔδωκέ σφισιν. ἡ μὲν οὖν πόλις ἐστὶν ἐπὶ θαλάσσης μέγα οὐδὲν ἐς συγγραφὴν παρεχομένη· ἀπέχει δὲ δώδεκα τῆς πόλεως σταδίους μάλιστα ἱερὸν τοῦ Ἀμφιαράου.

[¶12] 34.2. Legend says that when Amphiaraus was exiled from Thebes the earth opened and swallowed both him and his chariot. Only they say that the incident did not happen here, the place called the Chariot being on the road from Thebes to Chalcis. The divinity of Amphiaraus was first established among the Oropians, from whom afterwards all the Greeks received the cult. I can enumerate other men also born at this time who are worshipped among the Greeks as gods; some even have cities dedicated to them, such as Eleus in Chersonnesus dedicated to Protesilaus, and Lebadea of the Boeotians dedicated to Trophonius. The Oropians have both a temple and a white marble statue of Amphiaraus.

> Greek: 34.2. λέγεται δὲ Ἀμφιαράῳ φεύγοντι ἐκ Θηβῶν διαστῆναι τὴν γῆν καὶ ὡς αὐτὸν ὁμοῦ καὶ τὸ ἅρμα ὑπεδέξατο· πλὴν οὐ ταύτῃ συμβῆναί φασιν, ἀλλά ἐστιν ἐκ Θηβῶν ἰοῦσιν ἐς Χαλκίδα Ἅρμα καλούμενον. θεὸν δὲ Ἀμφιάραον πρώτοις Ὠρωπίοις κατέστη νομίζειν, ὕστερον δὲ καὶ οἱ πάντες Ἕλληνες ἥγηνται. καταλέξαι δὲ καὶ ἄλλους ἔχω γενομένους τότε ἀνθρώπους, οἳ θεῶν ⟨παρʼ⟩ Ἕλλησι τιμὰς ἔχουσι, τοῖς δὲ καὶ ἀνάκεινται πόλεις, Ἐλεοῦς ἐν Χερρονήσῳ Πρωτεσιλάῳ, Λεβάδεια Βοιωτῶν Τροφωνίῳ· καὶ Ὠρωπίοις ναός τέ ἐστιν Ἀμφιαράου καὶ ἄγαλμα λευκοῦ λίθου.

[¶13] 34.3. The altar shows parts. One part is to Heracles, Zeus, and Apollo Healer, another is given up to heroes and to wives of heroes, the third is to Hestia and Hermes and Amphiaraus and the children of Amphilochus. But Alcmaeon, because of his treatment of Eriphyle, is honored neither in the temple of Amphiaraus nor yet with Amphilochus. The fourth portion of the altar is to Aphrodite and Panacea, and further to Iaso, Health and Athena Healer. The fifth is dedicated to the nymphs and to Pan, and to the rivers Achelous and Cephisus. The Athenians too have an altar to Amphilochus in the city, and there is at Mallus in Cilicia an oracle of his which is the most trustworthy of my day.

> Greek: 34.3. παρέχεται δὲ ὁ βωμὸς μέρη· τὸ μὲν Ἡρακλέους καὶ Διὸς καὶ Ἀπόλλωνός ἐστι Παιῶνος, τὸ δὲ ἥρωσι καὶ ἡρώων ἀνεῖται γυναιξί, τρίτον δὲ Ἑστίας καὶ Ἑρμοῦ καὶ Ἀμφιαράου καὶ τῶν παίδων Ἀμφιλόχου· Ἀλκμαίων δὲ διὰ τὸ ἐς Ἐριφύλην ἔργον οὔτε ἐν Ἀμφιαράου τινά, οὐ μὴν οὐδὲ παρὰ τῷ Ἀμφιλόχῳ τιμὴν ἔχει. τετάρτη δέ ἐστι τοῦ βωμοῦ μοῖρα Ἀφροδίτης καὶ Πανακείας, ἔτι δὲ Ἰασοῦς καὶ Ὑγείας καὶ Ἀθηνᾶς Παιωνίας· πέμπτη δὲ πεποίηται νύμφαις καὶ Πανὶ καὶ ποταμοῖς Ἀχελῴῳ καὶ Κηφισῷ. τῷ δὲ Ἀμφιλόχῳ καὶ παρʼ Ἀθηναίοις ἐστὶν ἐν τῇ πόλει βωμὸς καὶ Κιλικίας ἐν Μαλλῷ μαντεῖον ἀψευδέστατον τῶν ἐπʼ ἐμοῦ.

[¶14] 34.4. The Oropians have near the temple a spring, which they call the Spring of Amphiaraus; they neither sacrifice into it nor are wont to use it for purifications or for lustral water. But when a man has been cured of a disease through a response the custom is to throw silver and coined gold into the spring, for by this way they say that Amphiaraus rose up after he had become a god. Iophon the Cnossian, a guide, produced responses in hexameter verse, saying that Amphiaraus gave them to the Argives who were sent against Thebes. These verses unrestrainedly appealed to popular taste. Except those whom they say Apollo inspired of old none of the seers uttered oracles, but they were good at explaining dreams and interpreting the flights of birds and the entrails of victims.

> Greek: 34.4. ἔστι δὲ Ὠρωπίοις πηγὴ πλησίον τοῦ ναοῦ, ἣν Ἀμφιαράου καλοῦσιν, οὔτε θύοντες οὐδὲν ἐς αὐτὴν οὔτʼ ἐπὶ καθαρσίοις ἢ χέρνιβι χρῆσθαι νομίζοντες· νόσου δὲ ἀκεσθείσης ἀνδρὶ μαντεύματος γενομένου καθέστηκεν ἄργυρον ἀφεῖναι καὶ χρυσὸν ἐπίσημον ἐς τὴν πηγήν, ταύτῃ γὰρ ἀνελθεῖν τὸν Ἀμφιάραον λέγουσιν ἤδη θεόν. Ἰοφῶν δὲ Κνώσσιος τῶν ἐξηγητῶν χρησμοὺς ἐν ἑξαμέτρῳ παρείχετο, Ἀμφιάραον χρῆσαι φάμενος τοῖς ἐς Θήβας σταλεῖσιν Ἀργείων. ταῦτα τὰ ἔπη τὸ ἐς τοὺς πολλοὺς ἐπαγωγὸν ἀκρατῶς εἶχε· χωρὶς δὲ πλὴν ὅσους ἐξ Ἀπόλλωνος μανῆναι λέγουσι τὸ ἀρχαῖον, μάντεών γʼ οὐδεὶς χρησμολόγος ἦν, ἀγαθοὶ δὲ ὀνείρατα ἐξηγήσασθαι καὶ διαγνῶναι πτήσεις ὀρνίθων καὶ σπλάγχνα ἱερείων.

[¶15] 34.5. My opinion is that Amphiaraus devoted him self most to the exposition of dreams. It is manifest that, when his divinity was established, it was a dream oracle that he set up. One who has come to consult Amphiaraus is wont first to purify himself. The mode of purification is to sacrifice to the god, and they sacrifice not only to him but also to all those whose names are on the altar. And when all these things have been first done, they sacrifice a ram, and, spreading the skin under them, go to sleep and await enlightenment in a dream.

> Greek: 34.5. δοκῶ δὲ Ἀμφιάραον ὀνειράτων διακρίσει μάλιστα προ⟨ς⟩κεῖσθαι· δῆλος δέ, ἡνίκα ἐνομίσθη θεός, διʼ ὀνειράτων μαντικὴν καταστησάμενος. καὶ πρῶτον μὲν καθήρασθαι νομίζουσιν ὅστις ἦλθεν Ἀμφιαράῳ χρησόμενος· ἔστι δὲ καθάρσιον τῷ θεῷ θύειν, θύουσι δὲ καὶ αὐτῷ καὶ πᾶσιν ὅσοις ἐστὶν ἐπὶ τῷ ⟨βωμῷ⟩ τὰ ὀνόματα· προεξειργασμένων δὲ τούτων κριὸν θύσαντες καὶ τὸ δέρμα ὑποστρωσάμενοι καθεύδουσιν ἀναμένοντες δήλωσιν ὀνείρατος.

[¶16] 35.1. There are islands not far from Attica. Of the one called the Island of Patroclus I have already given an account. There is another when you have sailed past Sunium with Attica on the left. On this they say that Helen landed after the capture of Troy, and for this reason the name of the island is Helene.

> Greek: 35.1. νῆσοι δὲ Ἀθηναίοις οὐ πόρρω τῆς χώρας εἰσίν, ἡ μὲν Πατρόκλου καλουμένη—τὰ δὲ ἐς αὐτὴν ἤδη μοι δεδήλωται—, ἄλλη δὲ ὑπὲρ Σουνίου τὴν Ἀττικὴν ἐν ἀριστερᾷ ⟨παρα⟩πλέουσιν· ἐς ταύτην ἀποβῆναι λέγουσιν Ἑλένην μετὰ τὴν ἅλωσιν τὴν Ἰλίου, καὶ διὰ τοῦτο ὄνομά ἐστιν Ἑλένη τῇ νήσῳ.

[¶17] 35.2. Salamis lies over against Eleusis, and stretches as far as the territory of Megara. It is said that the first to give this name to the island was Cychreus, who called it after his mother Salamis, the daughter of Asopus, and afterwards it was colonized by the Aeginetans with Telamon. Philaeus, the son of Eurysaces, the son of Ajax, is said to have handed the island over to the Athenians, having been made an Athenian by them. Many years afterwards the Athenians drove out all the Salaminians, having discovered that they had been guilty of treachery in the war with Cassander, and mainly of set purpose had surrendered to the Macedonians. They sentenced to death Aeschetades, who on this occasion had been elected general for Salamis, and they swore never to forget the treachery of the Salaminians.

> Greek: 35.2. Σαλαμὶς δὲ κατὰ Ἐλευσῖνα κειμένη παρήκει καὶ ἐς τὴν Μεγαρικήν. πρῶτον δὲ [ἐν] τῇ νήσῳ ⟨τὸ ὄνομα⟩ θέσθαι τοῦτο[ν] ⟨Κυχρέα⟩ ἀπὸ τῆς μητρὸς Σαλαμῖνος τῆς Ἀσωποῦ, καὶ ὕστερον Αἰγινήτας τοὺς σὺν Τελαμῶνι ἐποικῆσαι· Φίλαιον δὲ τὸν Εὐρυσάκους τοῦ Αἴαντος παραδοῦναι λέγουσιν Ἀθηναίοις τὴν νῆσον, γενόμενον ὑπʼ αὐτῶν Ἀθηναῖον. Σαλαμινίους δὲ Ἀθηναῖοι τούτων ὕστερον πολλοῖς ἔτεσιν ἀναστάτους ἐποίησαν, καταγνόντες ἐθελοκακῆσαι σφᾶς ἐν τῷ πολέμῳ τῷ πρὸς Κάσσανδρον καὶ τὴν πόλιν γνώμῃ τὸ πλέον Μακεδόσιν ἐνδοῦναι· καὶ Αἰσχητάδου τε κατέγνωσαν θάνατον, ὃς τότε ᾕρητο ἐς τὴν Σαλαμῖνα στρατηγός, καὶ ἐς τὸν πάντα ἐπώμοσαν χρόνον Σαλαμινίοις ἀπομνημονεύ⟨ς⟩ειν προδοσίαν.

[¶18] 35.3. There are still the remains of a market-place, a temple of Ajax and his statue in ebony. Even at the present day the Athenians pay honors to Ajax himself and to Eurysaces, for there is an altar of Eurysaces also at Athens. In Salamis is shown a stone not far from the harbor, on which they say that Telamon sat when he gazed at the ship in which his children were sailing away to Aulis to take part in the joint expedition of the Greeks.

> Greek: 35.3. ἔστι δὲ ἀγορᾶς τε ἔτι ἐρείπια καὶ ναὸς Αἴαντος, ἄγαλμα δὲ ἐξ ἐβένου ξύλου· διαμένουσι δὲ καὶ ἐς τόδε τῷ Αἴαντι παρὰ Ἀθηναίοις τιμαὶ αὐτῷ τε καὶ Εὐρυσάκει, καὶ γὰρ Εὐρυσάκους βωμός ἐστιν ἐν Ἀθήναις. δείκνυται δὲ λίθος ἐν Σαλαμῖνι οὐ πόρρω τοῦ λιμένος· ἐπὶ τούτου καθήμενον Τελαμῶνα ὁρᾶν λέγουσιν ἐς τὴν ναῦν ἀποπλεόντων οἱ τῶν παίδων ἐς Αὐλίδα ἐπὶ τὸν κοινὸν τῶν Ἑλλήνων στόλον.

[¶19] 35.4. Those who dwell about Salamis say that it was when Ajax died that the flower first appeared in their country. It is white and tinged with red, both flower and leaves being smaller than those of the lily; there are letters on it like to those on the iris. About the judgment concerning the armour I heard a story of the Aeolians who afterwards settled at Ilium, to the effect that when Odysseus suffered shipwreck the armour was cast ashore near the grave of Ajax. As to the hero's size, a Mysian was my informant.

> Greek: 35.4. λέγουσι δὲ οἱ περὶ τὴν Σαλαμῖνα οἰκοῦντες ἀποθανόντος Αἴαντος τὸ ἄνθος σφίσιν ἐν τῇ γῇ τότε φανῆναι πρῶτον· λευκόν ἐστιν, ὑπέρυθρον, κρίνου καὶ αὐτὸ ἔλασσον καὶ τὰ φύλλα· γράμματα δὲ ἔπεστιν οἷα τοῖς ὑακίνθοις καὶ τούτῳ. λόγον δὲ τῶν μὲν Αἰολέων τῶν ὕστερον οἰκησάντων Ἴλιον ἐς τὴν κρίσιν τὴν ἐπὶ τοῖς ὅπλοις ἤκουσα, οἳ τῆς ναυαγίας Ὀδυσσεῖ συμβάσης ἐξενεχθῆναι κατὰ τὸν τάφον τὸν Αἴαντος τὰ ὅπλα λέγουσι· τὸ δὲ ἐς τὸ μέγεθος αὐτοῦ Μυσὸς ἔλεγεν ἀνήρ.

[¶20] 35.5. He said that the sea flooded the side of the grave facing the beach and made it easy a enter the tomb, and he bade me form an estimate of the size of the corpse in the following way. The bones on his knees, called by doctors the knee-pan, were in the case of Ajax as big as the quoit of a boy in the pentathlon. I saw nothing to wonder at in the stature of those Celts who live farthest of on the borders of the land which is uninhabited because of the cold; these people, the Cabares, are no bigger than Egyptian corpses. But I will relate all that appeared to me worth seeing.

> Greek: 35.5. τοῦ γὰρ τάφου τὰ πρὸς τὸν αἰγιαλὸν ἔφασκεν ἐπικλύσαι τὴν θάλασσαν καὶ τὴν ἔσοδον ἐς τὸ μνῆμα οὐ χαλεπὴν ποιῆσαι, καί με τοῦ νεκροῦ τὸ μέγεθος τεκμαίρεσθαι τῇδε ἐκέλευε· πεντάθλου γὰρ παιδὸς εἶναί οἱ κατὰ δίσκον μάλιστα τὰ ἐπὶ τοῖς γόνασιν ὀστᾶ, καλουμένας δὲ ὑπὸ τῶν ἰατρῶν μύλας. ἐγὼ δέ, ὁπόσοι μὲν οἰκοῦσιν ἔσχατοι Κελτῶν ἔχοντες ὅμορον τῇ διὰ κρυμὸν ἐρήμῳ, οὓς Καβαρεῖς ὀνομάζουσι, τούτων μὲν οὐκ ἐθαύμασα τὸ μῆκος, οἳ νεκρῶν οὐδέν τι διαφόρως ἔχουσιν Αἰγυπτίων· ὁπόσα δὲ ἄξια ἐφαίνετο εἶναί μοι θέας, διηγήσομαι.

[¶21] 35.6. For the Magnesians on the Lethaeus, Protophanes, one of the citizens, won at Olympia in one day victories in the pancration and in wrestling. Into the grave of this man robbers entered, thinking to gain some advantage, and after the robbers people came in to see the corpse, which had ribs not separated but joined together from the shoulders to the smallest ribs, those called by doctors bastard. Before the city of the Milesians is an island called Lade, and from it certain islets are detached. One of these they call the islet of Asterius, and say that Asterius was buried in it, and that Asterius was the son of Anax, and Anax the son of Earth. Now the corpse is not less than ten cubits.

> Greek: 35.6. Μάγνησι τοῖς ἐπὶ Ληθαίῳ Πρωτοφάνης τῶν ἀστῶν ἀνείλετο ἐν Ὀλυμπίᾳ νίκας ἡμέρᾳ μιᾷ παγκρατίου καὶ πάλης· τούτου λῃσταὶ κερδανεῖν πού τι δοκοῦντες ἐσῆλθον ἐς τὸν τάφον, ἐπὶ δὲ τοῖς λῃσταῖς ἐσῄεσαν ἤδη θεασόμενοι τὸν νεκρὸν τὰς πλευρὰς οὐκ ἔχοντα διεστώσας, ἄλλά οἱ συμφυὲς ἦν ὅσον ἀπʼ ὤμων ἐς τὰς ἐλαχίστας πλευράς, καλουμένας δὲ ὑπὸ τῶν ἰατρῶν νόθας. ἔστι δὲ Μιλησίοις πρὸ τῆς πόλεως Λάδη νῆσος, ἀπερρώγασι δὲ ἀπʼ αὐτῆς νησῖδες· Ἀστερίου τὴν ἑτέραν ὀνομάζουσι καὶ τὸν Ἀστέριον ἐν αὐτῇ ταφῆναι λέγουσιν, εἶναι δὲ Ἀστέριον μὲν Ἄνακτος, Ἄνακτα δὲ Γῆς παῖδα· ἔχει δʼ οὖν ὁ νεκρὸς οὐδέν τι μεῖον πηχῶν δέκα.

[¶22] 35.7. But what really caused me surprise is this. There is a small city of upper Lydia called The Doors of Temenus. There a crest broke away in a storm, and there appeared bones the shape of which led one to suppose that they were human, but from their size one would never have thought it. At once the story spread among the multitude that it was the corpse of Geryon, the son of Chrysaor, and that the seat also was his. For there is a man's seat carved on a rocky spur of the mountain. And a torrent they called the river Ocean, and they said that men ploughing met with the horns of cattle, for the story is that Geryon reared excellent cows.

> Greek: 35.7. τὸ δʼ ἐμοὶ θαῦμα παρασχόν, Λυδίας τῆς ἄνω πόλις ἐστὶν οὐ μεγάλη Τημένου θύραι· ἐνταῦθα παραραγέντος λόφου διὰ χειμῶνα ὀστᾶ ἐφάνη τὸ σχῆμα παρέχοντα ἐς πίστιν ὡς ἔστιν ἀνθρώπου, ἐπεὶ διὰ μέγεθος οὐκ ἔστιν ὅπως ἂν ἔδοξεν. αὐτίκα δὲ λόγος ἦλθεν ἐς τοὺς πολλοὺς Γηρυόνου τοῦ Χρυσάορος εἶναι μὲν τὸν νεκρόν, εἶναι δὲ καὶ τὸν θρόνον· καὶ γὰρ θρόνος ἀνδρός ἐστιν ἐνειργασμένος ὄρους λιθώδει προβολῇ· καὶ χείμαρρόν τε ποταμὸν Ὠκεανὸν ἐκάλουν καὶ βοῶν ἤδη κέρασιν ἔφασάν τινας ἐντυχεῖν ἀροῦντας, διότι ἔχει λόγος βοῦς ἀρίστας θρέψαι τὸν Γηρυόνην.

[¶23] 35.8. And when I criticized the account and pointed out to them that Geryon is at Gadeira, where there is, not his tomb, but a tree showing different shapes, the guides of the Lydians related the true story, that the corpse is that of Hyllus, a son of Earth, from whom the river is named. They also said that Heracles from his sojourning with Omphale called his son Hyllus after the river.

> Greek: 35.8. ἐπεὶ δέ σφισιν ἐναντιούμενος ἀπέφαινον ἐν Γαδείροις εἶναι Γηρυόνην, οὗ μνῆμα μὲν οὔ, δένδρον δὲ παρεχόμενον διαφόρους μορφάς, ἐνταῦθα οἱ τῶν Λυδῶν ἐξηγηταὶ τὸν ὄντα ἐδείκνυον λόγον, ὡς εἴη μὲν ὁ νεκρὸς Ὕλλου, παῖς δὲ Ὕλλος εἴη Γῆς, ἀπὸ τούτου δὲ ὁ ποταμὸς ὠνομάσθη· Ἡρακλέα δὲ διὰ τὴν παρʼ Ὀμφάλῃ ποτὲ ἔφασαν δίαιταν Ὕλλον ἀπὸ τοῦ ποταμοῦ καλέσαι τὸν παῖδα.

[¶24] 36.1. But I will return to my subject. In Salamis is a sanctuary of Artemis, and also a trophy erected in honor of the victory which Themistocles the son of Neocles won for the Greeks. There is also a sanctuary of Cychreus. When the Athenians were fighting the Persians at sea, a serpent is said to have appeared in the fleet, and the god in an oracle told the Athenians that it was Cychreus the hero.

> Greek: 36.1. ἐν Σαλαμῖνι δὲ—ἐπάνειμι γὰρ ἐς τὸν προκείμενον λόγον—τοῦτο μὲν Ἀρτέμιδός ἐστιν ἱερόν, τοῦτο δὲ τρόπαιον ἕστηκεν ἀπὸ τῆς νίκης ἣν Θεμιστοκλῆς ὁ Νεοκλέους αἴτιος ἐγένετο γενέσθαι τοῖς Ἕλλησι· καὶ Κυχρέως ἐστὶν ἱερόν. ναυμαχούντων δὲ Ἀθηναίων πρὸς Μήδους δράκοντα ἐν ταῖς ναυσὶ λέγεται φανῆναι· τοῦτον ὁ θεὸς ἔχρησεν Ἀθηναίοις Κυχρέα εἶναι τὸν ἥρωα.

[¶25] 36.2. Before Salamis there is an island called Psyttalea. Here they say that about four hundred of the Persians landed, and when the fleet of Xerxes was defeated, these also were killed after the Greeks had crossed over to Psyttalea. The island has no artistic statue, only some roughly carved wooden images of Pan.

> Greek: 36.2. νῆσος δὲ πρὸ Σαλαμῖνός ἐστι καλουμένη Ψυττάλεια· ἐς ταύτην τῶν βαρβάρων ὅσον τετρακοσίους ἀποβῆναι λέγουσιν, ἡττωμένου δὲ τοῦ Ξέρξου ναυτικοῦ καὶ τούτους ἀπολέσθαι φασὶν ἐπιδιαβάντων ἐς τὴν Ψυττάλειαν τῶν Ἑλλήνων. ἄγαλμα δὲ ἐν τῇ νήσῳ σὺν τέχνῃ μέν ἐστιν οὐδέν, Πανὸς δὲ ὡς ἕκαστον ἔτυχε ξόανα πεποιημένα.

[¶26] 36.3. As you go to Eleusis from Athens along what the Athenians call the Sacred Way you see the tomb of Anthemocritus. The Megarians committed against him a most wicked deed, for when he had come as a herald to forbid them to encroach upon the land in future they put him to death. For this act the wrath of the Two Goddesses lies upon them even to this day, for they are the only Greeks that not even the emperor Hadrian could make more prosperous.

> Greek: 36.3. ἰοῦσι δὲ ἐπʼ Ἐλευσῖνα ἐξ Ἀθηνῶν ἣν Ἀθηναῖοι καλοῦσιν ὁδὸν ἱεράν, Ἀνθεμοκρίτου πεποίηται μνῆμα. ἐς τοῦτον Μεγαρεῦσίν ἐστιν ἀνοσιώτατον ἔργον, οἳ κήρυκα ἐλθόντα, ὡς μὴ τοῦ λοιποῦ τὴν χώραν ἐπεργάζοιντο, κτείνουσιν Ἀνθεμόκριτον· καί σφισι ταῦτα δράσασι παραμένει καὶ ἐς τόδε μήνιμα ἐκ τοῖν θεοῖν, οἷς οὐδὲ Ἀδριανὸς ὁ βασιλεὺς ὥστε καὶ ἐπαυξηθῆναι μόνοις ἐπήρκεσεν Ἑλλήνων.

[¶27] 36.4. After the tombstone of Anthemocritus comes the grave of Molottus, who was deemed worthy of commanding the Athenians when they crossed into Euboea to reinforce Plutarch, and also a place called Scirum, which received its name for the following reason. The Eleusinians were making war against Erechtheus when there came from Dodona a seer called Scirus, who also set up at Phalerum the ancient sanctuary of Athena Sciras. When he fell in the fighting the Elusinians buried him near a torrent, and the hero has given his name to both place and torrent.

> Greek: 36.4. μετὰ δὲ τοῦ Ἀνθεμοκρίτου τὴν στήλην Μολοττοῦ τε τάφος ἐστὶν ἀξιωθέντος Ἀθηναίων καὶ τούτου στρατηγεῖν, ὅτε Πλουτάρχῳ βοηθοῦντες διέβησαν ἐς Εὔβοιαν, καὶ χωρίον Σκῖρον ἐπὶ τοιῷδε καλούμενον. Ἐλευσινίοις πολεμοῦσι πρὸς Ἐρεχθέα ἀνὴρ μάντις ἦλθεν ἐκ Δωδώνης ὄνομα Σκῖρος, ὃς καὶ τῆς Σκιράδος ἱδρύσατο Ἀθηνᾶς ἐπὶ Φαληρῷ τὸ ἀρχαῖον ἱερόν· πεσόντα δὲ αὐτὸν ἐν τῇ μάχῃ θάπτουσιν Ἐλευσίνιοι πλησίον ποταμοῦ χειμάρρου, καὶ τῷ τε χωρίῳ τὸ ὄνομα ἀπὸ τοῦ ἥρωός ἐστι καὶ τῷ ποταμῷ.

[¶28] 36.5. Hard by is the tomb of Cephisodorus, who was champion of the people and opposed to the utmost Philip, the son of Demetrius, king of Macedon. Cephisodorus induced to become allies of Athens two kings, Attalus the Mysian and Ptolemy the Egyptian, and, of the self-governing peoples, the Aetolians with the Rhodians and the Cretans among the islanders.

> Greek: 36.5. πλησίον δὲ πεποίηται Κηφισοδώρου μνῆμα δήμου προστάντος καὶ Φιλίππῳ τῷ Δημητρίου Μακεδόνων βασιλεύοντι ἐς τὰ μάλιστα ἐναντιωθέντος· συμμάχους δὲ ἐπήγετο Κηφισόδωρος Ἀθηναίοις γενέσθαι βασιλεῖς μὲν Ἄτταλον τὸν Μυσὸν καὶ Πτολεμαῖον τὸν Αἰγύπτιον, ἔθνη δὲ αὐτόνομα Αἰτωλοὺς καὶ νησιωτῶν Ῥοδίους καὶ Κρῆτας.

[¶29] 36.6. As the reinforcements from Egypt, Mysia, and Crete were for the most part too late, and the Rhodians, whose strength lay only in their fleet, were of little help against the Macedonian men-at-arms, Cephisodorus sailed with other Athenians to Italy and begged aid of the Romans. They sent a force and a general, who so reduced Philip and the Macedonians that afterwards Perseus, the son of Philip, lost his throne and was himself taken prisoner to Italy. This Philip was the son of Demetrius. Demetrius was the first of this house to hold the throne of Macedon, having put to death Alexander, son of Cassander, as I have related in a former part of my account.

> Greek: 36.6. ὡς δὲ καὶ ἐξ Αἰγύπτου καὶ Μυσίας καὶ παρὰ τῶν Κρητῶν τὰ πολλὰ ὑστέριζον αἱ βοήθειαι, Ῥόδιοι δὲ μόναις ναυσὶν ἰσχύοντες πρὸς ὁπλίτας τοὺς Μακεδόνας οὐ μεγάλα ὠφέλουν, ἐνταῦθα Κηφισόδωρος ἐς Ἰταλίαν σὺν ἄλλοις Ἀθηναίων πλεύσας ἱκέτευεν ἀμῦναι Ῥωμαίους· οἱ δέ σφισι δύναμιν καὶ στρατηγὸν πέμπουσιν, οἳ τὰ Φιλίππου καὶ Μακεδόνων ἐς τοσοῦτο καθεῖλον ὡς ὕστερον Περσέα τὸν Φιλίππου τήν τε ἀρχὴν ἀποβαλεῖν καὶ αὐτὸν αἰχμάλωτον ἐς Ἰταλίαν ἀχθῆναι. Φίλιππος δὲ ἦν οὗτος ὁ Δημητρίου· πρῶτος γὰρ ταύτης τῆς οἰκίας ἔσχε Δημήτριος τὴν Μακεδόνων ἀρχὴν ἀποκτείνας Ἀλέξανδρον τὸν Κασσάνδρου παῖδα, ὡς τὰ πρότερον ἔχει μοι τοῦ λόγου.

[¶30] 37.1. After the tomb of Cephisodorus is the grave of Heliodorus Halis. A portrait of this man is also to be seen in the great temple of Athena. Here too is the grave of Themistocles, son of Poliarchus, and grandson of the Themistocles who fought the sea fight against Xerxes and the Persians. Of the later descendants I shall mention none except Acestium. She, her father Xenocles, his father Sophocles, and his father Leon, all of them up to her great-grandfather Leon won the honor of being torch-bearer, and in her own lifetime she saw as torch-bearers, first her brother Sophocles, after him her husband Themistocles, and after his death her son Theophrastus. Such was the fortune, they say, that happened to her.

> Greek: 37.1. μετὰ δὲ τοῦ Κηφισοδώρου τὸ μνῆμα τέθαπται μὲν Ἡλιόδωρος Ἅλις· τούτου γραφὴν ἰδεῖν ἔστι καὶ ἐν τῷ ναῷ τῷ μεγάλῳ τῆς Ἀθηνᾶς· τέθαπται δὲ Θεμιστοκλῆς Πολιάρχου, τρίτος ἀπόγονος Θεμιστοκλέους τοῦ Ξέρξῃ καὶ Μήδοις ἐναντία ναυμαχήσαντος. τοὺς δὲ κατωτέρω τοῦ γένους πλὴν Ἀκεστίου παρήσω τοὺς ἄλλους· Ἀκεστίῳ δὲ τῇ Ξενοκλέους τοῦ Σοφοκλέους τοῦ Λέοντος τούτους τε ἐς τὸν τέταρτον πρόγονον Λέοντα δᾳδούχους πάντας ὑπῆρξε γενέσθαι ⟨καὶ⟩ παρὰ τὸν βίον τὸν αὑτῆς πρῶτον μὲν τὸν ἀδελφὸν Σοφοκλέα εἶδε δᾳδουχοῦντα, ἐπὶ δὲ τούτῳ τὸν ἄνδρα Θεμιστοκλέα, τελευτήσαντος δὲ καὶ τούτου Θεόφραστον τὸν παῖδα.

[¶31] 37.2. A little way past the grave of Themistocles is a precinct sacred to Lacius, a hero, a parish called after him Laciadae, and the tomb of Nicocles of Tarentum, who won a unique reputation as a harpist. There is also an altar of Zephyrus and a sanctuary of Demeter and her daughter. With them Athena and Poseidon are worshipped. There is a legend that in this place Phytalus welcomed Demeter in his home, for which act the goddess gave him the fig tree. This story is borne out by the inscription on the grave of Phytalus:—
Hero and king, Phytalus here welcome gave to Demeter,
August goddess, when first she created fruit of the harvest;
Sacred fig is the name which mortal men have assigned it.
Whence Phytalus and his race have gotten honours immortal.

> Greek: 37.2. ταύτῃ μὲν τύχην τοιαύτην συμβῆναι λέγουσι· προελθοῦσι δὲ ὀλίγον Λακίου τέμενός ἐστιν ἥρωος καὶ δῆμος ὃν Λακιάδας ὀνομάζουσιν ἀπὸ τούτου, καὶ Νικοκλέους Ταραντίνου ἐστὶ μνῆμα, ὃς ἐπὶ μέγιστον δόξης κιθαρῳδῶν ἁπάντων ἦλθεν. ἔστι δὲ καὶ Ζεφύρου τε βωμὸς καὶ Δήμητρος ἱερὸν καὶ τῆς παιδός· σὺν δέ σφισιν Ἀθηνᾶ καὶ Ποσειδῶν ἔχουσι τιμάς. ἐν τούτῳ τῷ χωρίῳ Φύταλόν φασιν οἴκῳ Δήμητρα δέξασθαι, καὶ τὴν θεὸν ἀντὶ τούτων δοῦναί οἱ τὸ φυτὸν τῆς συκῆς· μαρτυρεῖ δέ μοι τῷ λόγῳ τὸ ἐπίγραμμα τὸ ἐπὶ τῷ Φυτάλου τάφῳ·
ἐνθάδʼ ἄναξ ἥρως Φύταλός ποτε δέξατο σεμνὴν
Δήμητρα⟨ν⟩, ὅτε πρῶτον ὀπώρας καρπὸν ἔφηνεν,
ἣν ἱερὰν συκῆν θνητῶν γένος ἐξονομάζει·
ἐξ οὗ δὴ τιμὰς Φυτάλου γένος ἔσχεν ἀγήρως.

[¶32] 37.3. Before you cross the Cephisus you come to the tomb of Theodorus, the best tragic actor of his day. By the river is a statue of Mnesimache, and a votive statue of her son cutting his hair as a gift for Cephisus. That this habit has existed from ancient times among all the Greeks may be inferred from the poetry of Homer, who makes Peleus vow that on the safe return of Achilles from Troy he will cut off the young man's hair as a gift for the Spercheus.

> Greek: 37.3. πρὶν δὲ ἢ διαβῆναι τὸν Κηφισὸν Θεοδώρου μνῆμά ἐστι τραγῳδίαν ὑποκριναμένου τῶν καθʼ αὑτὸν ⟨ἄριστα⟩. ἀγάλματα δὲ ἐπὶ τῷ ποταμῷ Μνησιμάχης, τὸ δὲ ἕτερον ἀνάθημα κειρομένου οἱ τὴν κόμην τοῦ παιδός ἐστι τῷ Κηφισῷ· καθεστάναι δὲ ἐκ παλαιοῦ καὶ τοῖς πᾶσι τοῦτο Ἕλλησι τῇ Ὁμήρου τις ἂν τεκμαίροιτο ποιήσει, ὃς τὸν Πηλέα εὔξασθαί ⟨φησι⟩ τῷ Σπερχειῷ κερεῖν ἀνασωθέντος ἐκ Τροίας Ἀχιλλέως τὴν κόμην.

[¶33] 37.4. Across the Cephisus is an ancient altar of Zeus Meilichius (Gracious). At this altar Theseus obtained purification at the hands of the descendants of Phytalus after killing brigands, including Sinis who was related to him through Pittheus. Here is the grave of Theodectes of Phaselis, and also that of Mnesitheus. They say that he was a skilful physician and dedicated statues, among which is a representation of Iacchus. On the road stands a small temple called that of Cyamites. I cannot state for certain whether he was the first to sow beans, or whether they gave this name to a hero because they may not attribute to Demeter the discovery of beans. Whoever has been initiated at Eleusis or has read what are called the Orphica knows what I mean.

> Greek: 37.4. διαβᾶσι δὲ τὸν Κηφισὸν βωμός ἐστιν ἀρχαῖος Μειλιχίου Διός· ἐπὶ τούτῳ Θησεὺς ὑπὸ τῶν ἀπογόνων τῶν Φυτάλου καθαρσίων ἔτυχε, λῃστὰς καὶ ἄλλους ἀποκτείνας καὶ Σίνιν τὰ πρὸς Πιτθέως συγγενῆ. τάφος δὲ ἔστι μὲν αὐτόθι Θεοδέκτου τοῦ Φασηλίτου, ἔστι δὲ Μνησιθέου· τοῦτον λέγουσιν ἰατρόν τε ἀγαθὸν γενέσθαι καὶ ἀναθεῖναι ἀγάλματα, ἐν οἷς καὶ ὁ Ἴακχος πεποίηται. ᾠκοδόμηται δὲ κατὰ τὴν ὁδὸν ναὸς οὐ μέγας καλούμενος Κυαμίτου· σαφὲς δὲ οὐδὲν ἔχω λέγειν εἴτε πρῶτος κυάμους ἔσπειρεν οὗτος εἴτε τινὰ ἐπεφήμισαν ἥρωα, ὅτι τῶν κυάμων ἀνενεγκεῖν οὐκ ἔστι σφίσιν ἐς Δήμητρα τὴν εὕρεσιν. ὅστις δὲ ἤδη τελετὴν Ἐλευσῖνι εἶδεν ἢ τὰ καλούμενα Ὀρφικὰ ἐπελέξατο, οἶδεν ὃ λέγω.

[¶34] 37.5. Of the tombs, the largest and most beautiful are that of a Rhodian who settled at Athens, and the one made by the Macedonian Harpalus, who ran away from Alexander and crossed with a fleet from Asia to Europe. On his arrival at Athens he was arrested by the citizens, but ran away after bribing among others the friends of Alexander. But before this he married Pythonice, whose family I do not know, but she was a courtesan at Athens and at Corinth. His love for her was so great that when she died he made her a tomb which is the most noteworthy of all the old Greek tombs.

> Greek: 37.5. μνημάτων δὲ ἃ μάλιστα ἐς μέγεθος καὶ κόσμον ἥκει, τὸ μὲν ἀνδρός ἐστι Ῥοδίου μετοικήσαντος ἐς Ἀθήνας, τὸ δὲ Ἅρπαλος Μακεδὼν ἐποίησεν, ὃς Ἀλέξανδρον ἀποδρὰς ἐκ τῆς Ἀσίας διέβη ναυσὶν ἐς τὴν Εὐρώπην, ἀφικόμενος δὲ παρʼ Ἀθηναίους ὑπʼ αὐτῶν συνελήφθη, διαφθείρας δὲ χρήμασιν ἄλλους τε καὶ τοὺς Ἀλεξάνδρου φίλους ἀπέδρα, πρότερον δὲ ἔτι Πυθ[ι]ονίκην ἔγημε, γένος μὲν οὐκ οἶδα ὁπόθεν, ἑταιροῦσαν δὲ ἔν τε Ἀθήναις καὶ ἐν Κορίνθῳ· ταύτης ἐς τοσοῦτον ἔρωτος προῆλθεν ὡς καὶ μνῆμα ἀποθανούσης ποιῆσαι πάντων ὁπόσα Ἕλλησίν ἐστιν ἀρχαῖα θέας μάλιστα ἄξιον.

[¶35] 37.6. There is a sanctuary in which are set statues of Demeter, her daughter, Athena, and Apollo. At the first it was built in honor of Apollo only. For legend says that Cephalus, the son of Deion, having helped Amphitryon to destroy the Teleboans, was the first to dwell in that island which now is called after him Cephallenia, and that he resided till that time at Thebes, exiled from Athens because he had killed his wife Procris. In the tenth generation afterwards Chalcinus and Daetus, descendants of Cephalus, sailed to Delphi and asked the god for permission to return to Athens.

> Greek: 37.6. ἔστι δὲ ἱερὸν ἐν ᾧ κεῖται Δήμητρος καὶ τῆς παιδὸς ἀγάλματα καὶ Ἀθηνᾶς τε καὶ Ἀπόλλωνος· Ἀπόλλωνι δὲ ἐποιήθη μόνῳ τὸ ἐξ ἀρχῆς. Κέφαλον γὰρ τὸν Δηίονος συνεξελόντα λέγουσιν Ἀμφιτρύωνι Τηλεβόας τὴν νῆσον οἰκῆσαι πρῶτον, ἣ νῦν ἀπʼ ἐκείνου Κεφαλληνία καλεῖται· μετοικεῖν δὲ αὐτὸν τέως ἐν Θήβαις φεύγοντα ἐξ Ἀθηνῶν διὰ τὸν Πρόκριδος τῆς γυναικὸς φόνον. δεκάτῃ δὲ ὕστερον γενεᾷ Χαλκῖνος καὶ Δαῖτος ἀπόγονοι Κεφάλου πλεύσαντες ἐς Δελφοὺς ᾔτουν τὸν θεὸν κάθοδον ἐς Ἀθήνας·

[¶36] 37.7. He ordered them first to sacrifice to Apollo in that spot in Attica where they should see a man-of-war running on the land. When they reached the mountain called the Many-colored Mountain a snake was seen hurrying into its hole. In this place they sacrificed to Apollo; afterwards they came to Athens and the Athenians made them citizens. After this is a temple of Aphrodite, before which is a note worthy wall of unwrought stone.

> Greek: 37.7. ὁ δέ σφισι κελεύει θῦσαι πρῶτον Ἀπόλλωνι ἐνταῦθα τῆς Ἀττικῆς, ἔνθα ἂν ἴδωσιν ἐπὶ τῆς γῆς τριήρη θέουσαν. γενομένοις δὲ αὐτοῖς κατὰ τὸ ποικίλον καλούμενον ὄρος δράκων ἐφάνη σπουδῇ κατὰ τὸν φωλεὸν ἰών· καὶ Ἀπόλλωνί τε θύουσιν ἐν τῷ χωρίῳ τούτῳ καὶ ὕστερον σφᾶς ἐλθόντας ἐς τὴν πόλιν ἀστοὺς ἐποιήσαντο Ἀθηναῖοι. —μετὰ δὲ τοῦτο Ἀφροδίτης ναός ἐστι καὶ πρὸ αὐτοῦ τεῖχος ἀργῶν λίθων θέας ἄξιον.

[¶37] 38.1. The streams called Rheiti are rivers only in so far as they are currents, for their water is sea water. It is a reasonable belief that they flow beneath the ground from the Euripus of the Chalcidians, and fall into a sea of a lower level. They are said to be sacred to the Maid and to Demeter, and only the priests of these goddesses are permitted to catch the fish in them. Anciently, I learn, these streams were the boundaries between the land of the Eleusinians and that of the other Athenians, and the first to dwell on the other side of the Rheiti was Crocon, where at the present day is what is called the palace of Crocon.

> Greek: 38.1. οἱ δὲ Ῥειτοὶ καλούμενοι ῥεῦμα μόνον παρέχονται ποταμῶν, ἐπεὶ τό γε ὕδωρ θάλασσά ἐστί σφισι· πείθοιτο δὲ ἄν τις καὶ ὡς ἀπὸ τοῦ Χαλκιδέων Εὐρίπου ῥέουσιν ὑπὸ τῆς γῆς ἐς θάλασσαν κοιλοτέραν ἐμπίπτοντες. λέγονται δὲ οἱ Ῥειτοὶ Κόρης ἱεροὶ καὶ Δήμητρος εἶναι, καὶ τοὺς ἰχθῦς ἐξ αὐτῶν τοῖς ἱερεῦσιν ἔστιν αἱρεῖν μόνοις. οὗτοι τὸ ἀρχαῖον, ὡς ἐγὼ πυνθάνομαι, πρὸς Ἀθηναίους τοὺς ἄλλους ὅροι τῆς γῆς Ἐλευσινίοις ἦσαν, καὶ διαβᾶσι τοὺς Ῥειτοὺς πρῶτος ᾤκει Κρόκων, ἔνθα καὶ νῦν ἔτι βασίλεια καλεῖται Κρόκωνος.

[¶38] 38.2. This Crocon the Athenians say married Saesara, daughter of Celeus. Not all of them say this, but only those who belong to the parish of Scambonidae. I could not find the grave of Crocon, but Eleusinians and Athenians agreed in identifying the tomb of Eumolpus. This Eumolpus they say came from Thrace, being the son of Poseidon and Chione. Chione they say was the daughter of the wind Boreas and of Oreithyia. Homer says nothing about the family of Eumolpus, but in his poems styles him “manly.”

> Greek: 38.2. τοῦτον Ἀθηναῖοι τὸν Κρόκωνα Κελεοῦ θυγατρί συνοικῆσαι Σαισάρᾳ λέγουσι· λέγουσι δὲ οὐ πάντες, ἀλλʼ ὅσοι τοῦ δήμου τοῦ Σκαμβωνιδῶν εἰσιν· ἐγὼ δὲ Κρόκωνος μὲν ἀνευρεῖν τάφον οὐχ οἷός τε ἐγενόμην, τὸ δὲ Εὐμόλπου μνῆμα κατὰ ταὐτὰ Ἐλευσινίοις ἀπέφαινον καὶ Ἀθηναῖοι. τοῦτον τὸν Εὔμολπον ἀφικέσθαι λέγουσιν ἐκ Θρᾴκης Ποσειδῶνος παῖδα ὄντα καὶ Χιόνης· τὴν δὲ Χιόνην Βορέου θυγατέρα τοῦ ἀνέμου καὶ Ὠρειθυίας φασὶν εἶναι. Ὁμήρῳ δὲ ἐς μὲν τὸ γένος ἐστὶν οὐδὲν αὐτοῦ πεποιημένον, ἐπονομάζει δὲ ἀγήνορα ἐν τοῖς ἔπεσι τὸν Εὔμολπον.

[¶39] 38.3. When the Eleusinians fought with the Athenians, Erechtheus, king of the Athenians, was killed, as was also Immaradus, son of Eumolpus. These were the terms on which they concluded the war: the Eleusinians were to have in dependent control of the mysteries, but in all things else were to be subject to the Athenians. The ministers of the Two Goddesses were Eumolpus and the daughters of Celeus, whom Pamphos and Homer agree in naming Diogenia, Pammerope, and the third Saesara. Eumolpus was survived by Ceryx, the younger of his sons whom the Ceryces themselves say was a son of Aglaurus, daughter of Cecrops, and of Hermes, not of Eumolpus.

> Greek: 38.3. γενομένης δὲ Ἐλευσινίοις μάχης πρὸς Ἀθηναίους ἀπέθανε μὲν Ἐρεχθεὺς Ἀθηναίων βασιλεύς, ἀπέθανε δὲ Ἰμμάραδος Εὐμόλπου· καταλύονται δὲ ἐπὶ τοῖσδε τὸν πόλεμον, ὡς Ἐλευσινίους ἐς τὰ ἄλλα Ἀθηναίων κατηκόους ὄντας ἰδίᾳ τελεῖν τὴν τελετήν. τὰ δὲ ἱερὰ τοῖν θεοῖν Εὔμολπος καὶ αἱ θυγατέρες δρῶσιν αἱ Κελεοῦ, καλοῦσι δὲ σφᾶς Πάμφως τε κατὰ ταὐτὰ καὶ Ὅμηρος Διογένειαν καὶ Παμμερόπην καὶ τρίτην Σαισάραν· τελευτήσαντος δὲ Εὐμόλπου Κήρυξ νεώτερος λείπεται τῶν παίδων, ὃν αὐτοὶ Κήρυκες θυγατρὸς Κέκροπος Ἀγλαύρου καὶ Ἑρμοῦ παῖδα εἶναι λέγουσιν, ἀλλʼ οὐκ Εὐμόλπου.

[¶40] 38.4. There is also a shrine of the hero Hippothoon, after whom the tribe is named, and hard by one of Zarex. The latter they say learned music from Apollo, but my opinion is that he was a Lacedaemonian who came as a stranger to the land, and that after him is named Zarax, a town in the Laconian territory near the sea. If there is a native Athenian hero called Zarex, I have nothing to say concerning him.

> Greek: 38.4. ἔστι δὲ Ἱπποθόωντος ἡρῷον, ἀφʼ οὗ τὴν φυλὴν ὀνομάζουσι, καὶ πλησίον Ζάρηκος. τοῦτον μαθεῖν παρὰ Ἀπόλλωνι μουσικήν φασιν, ἐγὼ δὲ ξένον μὲν ἀφικόμενον ἐς τὴν γῆν Λακεδαιμόνιόν τε εἶναι δοκῶ καὶ Ζάρακα ἐν τῇ Λακωνικῇ πόλιν ἀπὸ τούτου πρὸς θαλάσσῃ καλεῖσθαι· εἰ δέ τις Ζάρηξ ἐπιχώριος Ἀθηναίοις ἥρως, οὐδὲν ἐς αὐτὸν ἔχω λέγειν.

[¶41] 38.5. At Eleusis flows a Cephisus which is more violent than the Cephisus I mentioned above, and by the side of it is the place they call Erineus, saying that Pluto descended there to the lower world after carrying off the Maid. Near this Cephisus Theseus killed a brigand named Polypemon and surnamed Procrustes.

> Greek: 38.5. —ῥεῖ δὲ Κηφισὸς πρὸς Ἐλευσῖνι βιαιότερον παρεχόμενος τοῦ προτέρου ῥεῦμα· καὶ παρʼ αὐτῷ καλοῦσιν Ἐρινεόν, λέγοντες τὸν Πλούτωνα ὅτε ἥρπασε τὴν Κόρην καταβῆναι ταύτῃ. πρὸς τούτῳ τῷ Κηφισῷ λῃστὴν Πολυπήμονα ὄνομα, Προκρούστην δὲ ἐπίκλησιν, Θησεὺς ἀπέκτεινεν.

[¶42] 38.6. The Eleusinians have a temple of Triptolemus, of Artemis of the Portal, and of Poseidon Father, and a well called Callichorum (Lovely dance), where first the women of the Eleusinians danced and sang in praise of the goddess. They say that the plain called Rharium was the first to be sown and the first to grow crops, and for this reason it is the custom to use sacrificial barley and to make cakes for the sacrifices from its produce. Here there is shown a threshing-floor called that of Triptolemus and an altar.

> Greek: 38.6. Ἐλευσινίοις δὲ ἔστι μὲν Τριπτολέμου ναός, ἔστι δὲ Προπυλαίας Ἀρτέμιδος καὶ Ποσειδῶνος Πατρός, φρέαρ τε καλούμενον Καλλίχορον, ἔνθα πρῶτον Ἐλευσινίων αἱ γυναῖκες χορὸν ἔστησαν καὶ ᾖσαν ἐς τὴν θεόν. τὸ δὲ πεδίον τὸ Ῥάριον σπαρῆναι πρῶτον λέγουσι καὶ πρῶτον αὐξῆσαι καρπούς, καὶ διὰ τοῦτο οὐλαῖς ἐξ αὐτοῦ χρῆσθαί σφισι καὶ ποιεῖσθαι πέμματα ἐς τὰς θυσίας καθέστηκεν. ἐνταῦθα ἅλως καλουμένη Τριπτολέμου καὶ βωμὸς δείκνυται·

[¶43] 38.7. My dream forbade the description of the things within the wall of the sanctuary, and the uninitiated are of course not permitted to learn that which they are prevented from seeing. The hero Eleusis, after whom the city is named, some assert to be a son of Hermes and of Daeira, daughter of Ocean; there are poets, however, who have made Ogygus father of Eleusis. Ancient legends, deprived of the help of poetry, have given rise to many fictions, especially concerning the pedigrees of heroes.

> Greek: 38.7. τὰ δὲ ἐντὸς τοῦ τείχους τοῦ ἱεροῦ τό τε ὄνειρον ἀπεῖπε γράφειν, καὶ τοῖς οὐ τελεσθεῖσιν, ὁπόσων θέας εἴργονται, δῆλα δήπου μηδὲ πυθέσθαι μετεῖναί σφισιν. Ἐλευσῖνα δὲ ἥρωα, ἀφʼ οὗ τὴν πόλιν ὀνομάζουσιν, οἱ μὲν Ἑρμοῦ παῖδα εἶναι καὶ Δαείρας Ὠκεανοῦ θυγατρὸς λέγουσι, τοῖς δέ ἐστι πεποιημένα Ὤγυγον εἶναι πατέρα Ἐλευσῖνι· οἱ γὰρ ἀρχαῖοι τῶν λόγων ἅτε οὐ προσόντων σφίσιν ἐπῶν ἄλλα τε πλάσασθαι δεδώκασι ⟨καὶ⟩ μάλιστα ἐς τὰ γένη τῶν ἡρώων.

[¶44] 38.8. When you have turned from Eleusis to Boeotia you come to the Plataean land, which borders on Attica. Formerly Eleutherae formed the boundary on the side towards Attica, but when it came over to the Athenians henceforth the boundary of Boeotia was Cithaeron. The reason why the people of Eleutherae came over was not because they were reduced by war, but because they desired to share Athenian citizenship and hated the Thebans. In this plain is a temple of Dionysus, from which the old wooden image was carried off to Athens. The image at Eleutherae at the present day is a copy of the old one.

> Greek: 38.8. ἐκ δὲ Ἐλευσῖνος τραπομένοις ἐπὶ Βοιωτῶν, ἐστὶν ὅμορος Ἀθηναίοις ἡ Πλαταιίς. πρότερον μὲν γὰρ Ἐλευθερεῦσιν ὅροι πρὸς τὴν Ἀττικὴν ἦσαν· προσχωρησάντων δὲ Ἀθηναίοις τούτων, οὕτως ἤδη Βοιωτίας ὁ Κιθαιρών ἐστιν ὅρος. προσεχώρησαν δὲ Ἐλευθερεῖς οὐ πολέμῳ βιασθέντες, ἀλλὰ πολιτείας τε ἐπιθυμήσαντες παρὰ Ἀθηναίων καὶ κατʼ ἔχθος τὸ Θηβαίων. ἐν τούτῳ τῷ πεδίῳ ναός ἐστι Διονύσου, καὶ τὸ ξόανον ἐντεῦθεν Ἀθηναίοις ἐκομίσθη τὸ ἀρχαῖον· τὸ δὲ ἐν Ἐλευθεραῖς ⟨τὸ⟩ ἐφʼ ἡμῶν ἐς μίμησιν ἐκείνου πεποίηται.

[¶45] 38.9. A little farther on is a small cave, and beside it is a spring of cold water. The legend about the cave is that Antiope after her labour placed her babies into it; as to the spring, it is said that the shepherd who found the babies washed them there for the first time, taking off their swaddling clothes. Of Eleutherae there were still left the ruins of the wall and of the houses. From these it is clear that the city was built a little above the plain close to Cithaeron.

> Greek: 38.9. ἀπωτέρω δὲ ὀλίγον σπήλαιόν ἐστιν οὐ μέγα, καὶ παρʼ αὐτὸ ὕδατος πηγὴ ψυχροῦ· λέγεται δὲ ἐς μὲν τὸ σπήλαιον ὡς Ἀντιόπη τεκοῦσα κατάθοιτο ἐς αὐτὸ τοὺς παῖδας, περὶ δὲ τῆς πηγῆς τὸν ποιμένα εὑρόντα τοὺς παῖδας ἐνταῦθα σφᾶς λοῦσαι πρῶτον ἀπολύσαντα τῶν σπαργάνων. Ἐλευθερῶν δὲ ἦν μὲν ἔτι τοῦ τείχους, ἦν δὲ καὶ οἰκιῶν ἐρείπια· δήλη δὲ τούτοις ἐστὶ πόλις ὀλίγον ὑπὲρ τοῦ πεδίου πρὸς τῷ Κιθαιρῶνι οἰκισθεῖσα.

[¶46] 39.1. There is another road from Eleusis, which leads to Megara. As you go along this road you come to a well called Anthium (Flowery Well). Pamphos in his poems describes how Demeter in the likeness of an old woman sat at this well after the rape of her daughter, how the daughters of Celeus thence took her as an Argive woman to their mother, and how Metaneira thereupon entrusted to her the rearing of her son.

> Greek: 39.1. ἑτέρα δὲ ὁδὸς ἐξ Ἐλευσῖνος πρὸς Μέγαρα ἄγει· ταύτην ἐρχομένοις τὴν ὁδὸν φρέαρ ἐστὶν Ἄνθιον καλούμενον. ἐποίησε δὲ Πάμφως ἐπὶ τούτῳ τῷ φρέατι καθῆσθαι Δήμητρα μετὰ τὴν ἁρπαγὴν τῆς παιδὸς γραῒ εἰκασμένην· ἐντεῦθεν δὲ αὐτὴν ἅτε γυναῖκα Ἀργείαν ὑπὸ τῶν θυγατέρων τῶν Κελεοῦ κομισθῆναι παρὰ τὴν μητέρα καί οἱ τὴν Μετάνειραν οὕτω πιστεῦσαι τοῦ παιδὸς τὴν ἀνατροφήν.

[¶47] 39.2. A little farther on from the well is a sanctuary of Metaneira, and after it are graves of those who went against Thebes. For Creon, who at that time ruled in Thebes as guardian of Laodamas the son of Eteocles, refused to allow the relatives to take up and bury their dead. But Adrastus having supplicated Theseus, the Athenians fought with the Boeotians, and Theseus being victorious in the fight carried the dead to the Eleusinian territory and buried them here. The Thebans, however, say that they voluntarily gave up the dead for burial and deny that they engaged in battle.

> Greek: 39.2. ὀλίγῳ δὲ ἀπωτέρω τοῦ φρέατος ἱερὸν Μετανείρας ἐστὶ καὶ μετʼ αὐτὸ τάφοι τῶν ἐπὶ Θήβας. Κρέων γάρ, ὃς ἐδυνάστευε τότε ἐν Θήβαις Λαοδάμαντα ἐπιτροπεύων τὸν Ἐτεοκλέους, οὐ παρῆκε τοῖς προσήκουσιν ἀνελομένοις θάψαι· ἱκετεύσαντος δὲ Ἀδράστου Θησέα καὶ μάχης Ἀθηναίων γενομένης πρὸς Βοιωτούς, Θησεὺς ὡς ἐκράτησε τῇ μάχῃ κομίσας ἐς τὴν Ἐλευσινίαν τοὺς νεκροὺς ἐνταῦθα ἔθαψε. Θηβαῖοι δὲ τὴν ἀναίρεσιν τῶν νεκρῶν λέγουσιν ἐθελονταὶ δοῦναι καὶ συνάψαι μάχην οὔ φασι.

[¶48] 39.3. After the graves of the Argives is the tomb of Alope, who, legend says, being mother of Hippothoon by Poseidon was on this spot put to death by her father Cercyon. He is said to have treated strangers wickedly, especially in wrestling with them against their will. So even to my day this place is called the Wrestling Ground of Cercyon, being a little way from the grave of Alope. Cercyon is said to have killed all those who tried a bout with him except Theseus, who out matched him mainly by his skill. For Theseus was the first to discover the art of wrestling, and through him afterwards was established the teaching of the art. Before him men used in wrestling only size and strength of body. Such in my opinion are the most famous legends and sights among the Athenians, and from the beginning my narrative has picked out of much material the things that deserve to be recorded.

> Greek: 39.3. —μετὰ δὲ τῶν Ἀργείων τοὺς τάφους ἐστὶν Ἀλόπης μνῆμα, ἣν τεκοῦσαν Ἱπποθόωντα ἐκ Ποσειδῶνος ἀποθανεῖν ἐνταῦθά φασιν ὑπὸ τοῦ πατρὸς Κερκυόνος. εἶναι δὲ ὁ Κερκυὼν λέγεται καὶ τὰ ἄλλα ἄδικος ἐς τοὺς ξένους καὶ παλαίειν οὐ βουλομένοις· καὶ ὁ τόπος οὗτος παλαίστρα καὶ ἐς ἐμὲ ἐκαλεῖτο Κερκυόνος, ὀλίγον τοῦ τάφου τῆς Ἀλόπης ἀπέχων. λέγεται δὲ ὁ Κερκυὼν τοὺς καταστάντας ἐς πάλην διαφθεῖραι πλὴν Θησέως, Θησεὺς δὲ κατεπάλαισεν αὐτὸν σοφίᾳ τὸ πλέον· παλαιστικὴν γὰρ τέχνην εὗρε Θησεὺς πρῶτος καὶ πάλης κατέστη ὕστερον ἀπʼ ἐκείνου διδασκαλία· πρότερον ⟨δὲ⟩ ἐχρῶντο μεγέθει μόνον καὶ ῥώμῃ πρὸς τὰς πάλας. τοσαῦτα κατὰ γνώμην τὴν ἐμὴν Ἀθηναίοις γνωριμώτατα ἦν ἔν τε λόγοις καὶ θεωρήμασιν, ἀπέκρινε δὲ ἀπὸ τῶν πολλῶν ἐξ ἀρχῆς ὁ λόγος μοι τὰ ἐς συγγραφὴν ἀνήκοντα.