33.11. They celebrate orgies, well worth seeing, in honor of Dionysus, but there is no entrance to the shrine, nor have they any image that can be seen. The people of Amphicleia say that this god is their prophet and their helper in disease. The diseases of the Amphicleans themselves and of their neighbors are cured by means of dreams. The oracles of the god are given by the priest, who utters them when under the divine inspiration.
33.11. †ἃ μάλιστα ἄξιον Διονύσῳ δρῶσιν ὄργια, ἔσοδος δὲ ἐς τὸ ἄδυτον οὐδὲ ἐν φανερῷ σφισιν †ἄγαλμα οὐκ ἔστι. λέγεται δὲ ὑπὸ τῶν Ἀμφικλειέων μάντιν τέ σφισι τὸν θεὸν τοῦτον καὶ βοηθὸν νόσων καθεστηκέναι· τὰ μὲν δὴ νοσήματα αὐτοῖς Ἀμφικλειεῦσι καὶ τοῖς προσοικοῦσιν ἰᾶται διʼ ὀνειράτων, πρόμαντις δὲ ὁ ἱερεύς ἐστι, χρῷ δὲ ἐκ τοῦ θεοῦ κάτοχος.
33.12. Fifteen stades away from Amphicleia is Tithronium, lying on a plain. It contains nothing remarkable. From Tithronium it is twenty stades to Drymaea. At the place where this road joins at the Cephisus the straight road from Amphicleia to Drymaea, the Tithronians have a grove and altars of Apollo. There has also been made a temple, but no image. Drymaea is eighty stades distant from Amphicleia, on the left... according to the account in Herodotus, but in earlier days Naubolenses. The inhabitants say that their founder was Naubolus, son of Phocus, son of Aeacus. At Drymaea is an ancient sanctuary of Demeter Lawgiver, with a standing image made of stone. Every year they hold a feast in her honor, the Thesmophoria.
33.12. Ἀμφικλείας δὲ ἀπωτέρω σταδίοις πεντεκαίδεκά ἐστι Τιθρώνιον ἐν πεδίῳ κειμένη· παρέχεται δὲ οὐδὲν ἐς μνήμην. ἐκ Τιθρωνίου δὲ εἴκοσιν ἐς Δρυμαίαν στάδιοι· καθʼ ὅ τι δὲ αὕτη ἡ ὁδὸς καὶ ἡ ἐς Δρυμαίαν ἐξ Ἀμφικλείας ἡ εὐθεῖα περὶ τὸν Κηφισὸν συμμίσγουσιν, ἔστιν Ἀπόλλωνος Τιθρωνεῦσιν ἐνταῦθα ἄλσος τε καὶ βωμοί. πεποίηται δὲ καὶ ναός· ἄγαλμα δὲ οὐκ ἔστιν. ἀπέχει δὲ Ἀμφικλείας ἡ Δρυμαία σταδίους ὀγδοήκοντα ἀποτραπέντι ἐς ἀριστερά κατὰ Ἡροδότου τοὺς λόγους, Ναυβολεῖς δὲ τὰ ἀρχαιότερα· καὶ οἰκιστὴν οἱ ἐνταῦθα γενέσθαι σφίσι Φώκου παῖδά φασι τοῦ Αἰακοῦ. Δήμητρος δὲ Θεσμοφόρου Δρυμαίοις ἱερόν ἐστιν ἀρχαῖον, καὶ ἄγαλμα ὀρθὸν λίθου πεποίηται, καὶ αὐτῇ Θεσμοφόρια ἑορτὴν ἄγουσιν ἐπέτειον.
34.1. Elateia is, with the exception of Delphi, the largest city in Phocis. It lies over against Amphicleia, and the road to it from Amphicleia is one hundred and eighty stades long, level for the most part, but with an upward gradient for a short distance quite close to the town of Elateia. In the plain flows the Cephisus, and the most common bird to live along its banks is the bustard.
34.1. Ἐλάτεια δὲ τῶν ἐν Φωκεῦσι μεγίστη πόλεών ἐστι τῶν ἄλλων μετά γε τοὺς Δελφούς· κεῖται δὲ κατὰ Ἀμφίκλειαν, καὶ ἐς αὐτὴν ὀγδοήκοντα καὶ ἑκατὸν ὁδός ἐστιν ἐξ Ἀμφικλείας σταδίων, πεδιὰς ἡ πολλὴ καὶ αὖθις οὐκ ἐπὶ πολὺ ἀνάντης ἡ ἐγγυτάτω τοῦ Ἐλατέων ἄστεως. ῥεῖ δὲ ἐν τῇ πεδιάδι ὁ Κηφισός· αἱ δὲ ὠτίδες καλούμεναι παρὰ τὸν Κηφισὸν νέμονται μάλιστα ὀρνίθων.
34.2. The Elateans were successful in repelling the Macedonian army under Cassander, and they managed to escape from the war that Taxilus, general of Mithridates, brought against them. In return for this deed the Romans have given them the privilege of living in the country free and immune from taxation. They claim to be of foreign stock, saying that of old they came from Arcadia. For they say that when the Phlegyans marched against the sanctuary at Delphi, Elatus, the son of Arcas, came to the assistance of the god, and with his army stayed behind in Phocis, becoming the founder of Elateia.
34.2. Ἐλατεῦσι δὲ ἐξεγένετο μὲν Κάσσανδρον καὶ τὴν Μακεδόνων ἀπώσασθαι στρατιάν, ὑπῆρξε δὲ καὶ Ταξίλου Μιθριδάτῃ στρατηγοῦντος τὸν πόλεμόν σφισιν ἐκφυγεῖν· ἀντὶ τούτου δὲ τοῦ ἔργου Ῥωμαῖοι δεδώκασιν αὐτοῖς ἐλευθέρους ὄντας ἀτελῆ νέμεσθαι τὴν χώραν. ἀμφισβητοῦσι δὲ οὗτοι ξενικοῦ γένους, καὶ Ἀρκάδες φασὶν εἶναι τὸ ἀρχαῖον· Ἔλατον γὰρ τὸν Ἀρκάδος, ἡνίκα ἐπὶ τὸ ἱερὸν Φλεγύαι τὸ ἐν Δελφοῖς ἐστρατεύσαντο, ἀμῦναί τε τῷ θεῷ καὶ ἐν τῇ Φωκίδι ὁμοῦ τῷ στρατεύματι αὐτὸν καταμείναντα Ἐλατείας οἰκιστὴν γενέσθαι.
34.3. Elateia must be numbered among the cities of the Phocians burnt by the Persians. Some disasters were shared by Elateia with the other Phocians, but she had peculiar calamities of her own, inflicted by fate at the hands of the Macedonians. In the war waged by Cassander, it is Olympiodorus who must receive most credit for the Macedonians being forced to abandon a siege. Philip, the son of Demetrius, reduced the people of Elateia to the utmost terror, and at the same time seduced by bribery the more powerful of the citizens.
34.3. ἐν δὲ ταῖς Φωκέων πόλεσιν ἃς ὁ Μῆδος ἐνέπρησεν, ἀριθμῆσαι καὶ τὴν Ἐλάτειαν ἔστιν ἐν ταύταις. συμφοραὶ δὲ αἱ μὲν πρὸς Φωκέας τοὺς ἄλλους γεγόνασί σφισιν ἐν κοινῷ, τὰς δὲ καὶ ἰδίᾳ τοῖς Ἐλατεῦσιν ἐκ Μακεδόνων παρεσκεύασεν ὁ δαίμων. καὶ ἐπὶ μὲν Κασσάνδρου πολεμήσαντος Ὀλυμπιόδωρος κατέστη μάλιστα αἴτιος ἄπρακτον τοῖς Μακεδόσι γενέσθαι πολιορκίαν· Φίλιππος δὲ ὁ Δημητρίου τόν τε ἐν Ἐλατείᾳ δῆμον πρὸς τὸ ἔσχατον δέους ἤγαγε καὶ ὑπηγάγετο ἅμα τοὺς δυνατωτέρους δωρεᾷ.
34.4. Titus, the Roman governor, who had a commission from Rome to give all Greeks their freedom, promised to give back to Elateia its ancient constitution, and by messengers made overtures to its citizens to secede from Macedonia. But either they or their government were stupid enough to be faithful to Philip, and the Romans reduced them by siege. Later on the Elateans held out when besieged by the barbarians of Pontus under the command of Taxilus, the general of Mithridates. As a reward for this deed the Romans gave them their freedom.
34.4. Τίτος μὲν δὴ ὁ ἄρχων ὁ Ῥωμαίων—τὸ γὰρ δὴ Ἑλληνικὸν ἅπαν ἐλευθερώσων ἀπέσταλτο ἐκ Ῥώμης—πολιτείαν τε Ἐλατεῦσιν ἀποδώσειν τὴν ἀρχαίαν ἐπηγγέλλετο καὶ διʼ ἀγγέλων ἐπεκηρυκεύετό σφισιν ἀπὸ Μακεδόνων ἀφίστασθαι· οἱ δὲ ὑπὸ ἀγνωμοσύνης ὁ δῆμος ἢ οἱ ἔχοντες τὰς ἀρχὰς Φιλίππῳ τε ἦσαν πιστοὶ καὶ ὑπὸ τοῦ Ῥωμαίου πολιορκίᾳ παρέστησαν. χρόνῳ δὲ οἱ Ἐλατεῖς ὕστερον Ταξίλου τε Μιθριδάτῃ στρατηγοῦντος καὶ τῶν ἐκ τοῦ Πόντου βαρβάρων ἀντέσχον τῇ πολιορκίᾳ· ἐπὶ τούτῳ δὲ ἐλευθέρους εἶναι τῷ ἔργῳ δέδοταί σφισιν ὑπὸ Ῥωμαίων.
34.5. An army of bandits, called the Costoboes, who overran Greece in my day, visited among other cities Elateia. Whereupon a certain Mnesibulus gathered round him a company of men and put to the sword many of the barbarians, but he himself fell in the fighting. This Mnesibulus won several prizes for running, among which were prizes for the foot-race, and for the double race with shield, at the two hundred and thirty-fifth Olympic festival. In Runner Street at Elateia there stands a bronze statue of Mnesibulus.
34.5. τὸ δὲ Κοστοβώκων [τε] τῶν λῃστικῶν τὸ κατʼ ἐμὲ τὴν Ἑλλάδα ἐπιδραμὸν ἀφίκετο καὶ ἐπὶ τὴν Ἐλάτειαν· ἔνθα δὴ ἀνὴρ Μνησίβουλος λόχον τε περὶ αὑτὸν ἀνδρῶν συνέστησε καὶ καταφονεύσας πολλοὺς τῶν βαρβάρων ἔπεσεν ἐν τῇ μάχῃ. οὗτος ὁ Μνησίβουλος δρόμου νίκας καὶ ἄλλας ἀνείλετο καὶ Ὀλυμπιάδι πέμπτῃ πρὸς ταῖς τριάκοντά τε καὶ διακοσίαις σταδίου καὶ τοῦ σὺν τῇ ἀσπίδι διαύλου· ἐν Ἐλατείᾳ δὲ κατὰ τὴν ὁδὸν τοῦ δρομέως Μνησιβούλου χαλκοῦς ἕστηκεν ἀνδριάς.
34.6. The market-place itself is worth seeing, and so is the figure of Elatus carved in relief upon a slab. I do not know for certain whether they made the slab to honor him as their founder or merely to serve as a gravestone to his tomb. A temple has been built to Asclepius, with a bearded image of the god. The names of the makers of the image are Timocles and Timarchides, artists of Attic birth. At the end of the city on the right is a theater, and an ancient bronze image of Athena. They say that this goddess helped them against the barbarians under Taxilus.
34.6. ἡ δὲ ἀγορὰ αὐτή τέ ἐστι θέας ἀξία καὶ ὁ Ἔλατος ἐπειργασμένος στήλῃ· σαφῶς δὲ οὐκ οἶδα εἴτε τιμῶντες οἷα οἰκιστὴν εἴτε καὶ μνήματος ἐπίθημα ἐποιήσαντο τὴν στήλην. τῷ δὲ Ἀσκληπιῷ ναὸς ᾠκοδόμηται καὶ ἄγαλμα γένεια ἔχον ἐστί· τοῖς ἐργασαμένοις τὸ ἄγαλμα ὀνόματα μὲν Τιμοκλῆς καὶ Τιμαρχίδης, γένους δέ εἰσι τοῦ Ἀττικοῦ. ἐπὶ τῷ πέρατι ⟨δὲ⟩ τῷ ἐν δεξιᾷ τῆς πόλεως θέατρόν τέ ἐστι καὶ χαλκοῦν Ἀθηνᾶς ἄγαλμα ἀρχαῖον· ταύτην τὴν θεὸν λέγουσιν ἀμῦναί σφισιν ἐπὶ τοὺς ὁμοῦ Ταξίλῳ βαρβάρους.
34.7. About twenty stades away from Elateia is a sanctuary of Athena surnamed Cranaea. The road to it slopes upwards, but so gentle is the ascent that it causes no fatigue—in fact one scarcely notices it. At the end of the road is a hill which, though for the most part precipitous, is neither very large nor very high. On this hill the sanctuary has been built, with porticoes and dwellings through them, where live those whose duty it is to wait on the god, chief of whom is the priest.
34.7. Ἐλατείας δὲ ὅσον σταδίους εἴκοσιν ἀφέστηκεν Ἀθηνᾶς ἐπίκλησιν Κραναίας ἱερόν· ἡ δὲ ὁδὸς ἐπὶ τοσοῦτον ἀναντεστέρα ὡς ἀνιᾶν τὸ μηδὲν καὶ λεληθέναι μᾶλλον αὐτῆς τὸ ἄναντες. λόφος δὲ ἐπὶ τῆς ὁδοῦ τῷ πέρατι τὰ πλείω μὲν ἀπότομος, οὐ μέντοι ἄγαν ἢ μεγέθους ἔχων ἐστὶν ἢ ὕψους· ἐπὶ τούτῳ τῷ λόφῳ τὸ ἱερὸν πεποίηται, καὶ στοαί τέ εἰσι καὶ οἰκήσεις διὰ τῶν στοῶν, ἔνθα οἰκοῦσιν οἷς τὴν θεὸν θεραπεύειν καθέστηκε, καὶ ἄλλοις καὶ μάλιστα τῷ ἱερωμένῳ.
34.8. They choose the priest from boys who have not yet reached the age of puberty, taking care beforehand that his term of office shall run out before puberty arrives. The office lasts for five successive years, during which the priest boards with the goddess, and bathes in tubs after the ancient manner. This image too was made by the sons of Polycles. It is armed as for battle, and on the shield is wrought in relief a copy of what at Athens is wrought on the shield of her whom the Athenians call the Virgin.
34.8. τὸν δὲ ἱερέα ἐκ παίδων αἱροῦνται τῶν ἀνήβων, πρόνοιαν ποιούμενοι πρότερον τῆς ἱερωσύνης ἐξήκειν οἱ τὸν χρόνον πρὶν ἢ ἡβῆσαι· ἱερᾶται δὲ ἔτη συνεχῆ πέντε, ἐν οἷς τήν τε ἄλλην δίαιταν ἔχει παρὰ τῇ θεῷ καὶ λουτρὰ αἱ ἀσάμινθοι κατὰ τρόπον εἰσὶν αὐτῷ τὸν ἀρχαῖον. τὸ δὲ ἄγαλμα ἐποίησαν μὲν καὶ τοῦτο οἱ Πολυκλέους παῖδες, ἔστι δὲ ἐσκευασμένον ὡς ἐς μάχην· καὶ ἐπείργασται τῇ ἀσπίδι τῶν Ἀθήνῃσι μίμημα ἐπὶ τῇ ἀσπίδι τῆς καλουμένης ὑπὸ Ἀθηναίων Παρθένου.
35.1. To reach Abae and Hyampolis from Elateia you may go along a mountain road on the right of the city of Elateia, but the highway from Orchomenus to Opus also leads to those cities. If then you go along the road from Orchomenus to Opus, and turn off a little to the left, you reach the road to Abae. The people of Abae say that they came to Phocis from Argos, and that the city got its name from Abas, the founder, who was a son of Lynceus and of Hypermnestra, the daughter of Danails. Abae from of old has been considered sacred to Apollo, and here too there was an oracle of that god.
35.1. ἐς Ἄβας δὲ ἀφικέσθαι καὶ ἐς Ὑάμπολιν ἔστι μὲν καὶ ἐξ Ἐλατείας ὀρεινὴν ὁδὸν ἐν δεξιᾷ τοῦ Ἐλατέων ἄστεως, ἡ δὲ ἐπὶ Ὀποῦντα λεωφόρος ἡ ἐξ Ὀρχομενοῦ καὶ ἐς ταύτας φέρει τὰς πόλεις. ἰόντι οὖν ἐς Ὀποῦντα ἐξ Ὀρχομενοῦ καὶ ἐκτραπέντι οὐ πολὺ ἐπʼ ἀριστερὰν ὁδός ⟨ἐστιν⟩ ἡ ἐς Ἄβας. οἱ δὲ ἐν ταῖς Ἄβαις ἐς γῆν τὴν Φωκίδα ἀφικέσθαι λέγουσιν ἐξ Ἄργους καὶ τὸ ὄνομα ἀπὸ Ἄβαντος τοῦ οἰκιστοῦ λαβεῖν τὴν πόλιν, τὸν δὲ Λυγκέως τε καὶ Ὑπερμήστρας τῆς Δαναοῦ παῖδα εἶναι. Ἀπόλλωνος δὲ ἱερὰς νενομίκασιν εἶναι τὰς Ἄβας ἐκ παλαιοῦ, καὶ χρηστήριον καὶ αὐτόθι ἦν Ἀπόλλωνος.
35.2. The treatment that the god at Abae received at the hands of the Persians was very different from the honor paid him by the Romans. For while the Romans have given freedom of government to Abae because of their reverence for Apollo, the army of Xerxes burned down, as it did others, the sanctuary at Abae. The Greeks who opposed the barbarians resolved not to rebuild the sanctuaries burnt down by them, but to leave them for all time as memorials of their hatred. This too is the reason why the temples in the territory of Haliartus, as well as the Athenian temples of Hera on the road to Phalerum and of Demeter at Phalerum, still remain half-burnt even at the present day.
35.2. θεῷ δὲ τῷ ἐν Ἄβαις οὐχ ὁμοίως Ῥωμαῖοί τε ἀπένειμαν τὰ ἐς τιμὴν καὶ ὁ Πέρσης· ἀλλὰ Ῥωμαῖοι μὲν εὐσεβείᾳ τῇ ἐς τὸν Ἀπόλλωνα Ἀβαίοις δεδώκασιν αὐτονόμους σφᾶς εἶναι, στρατιὰ δὲ ἡ μετὰ Ξέρξου κατέπρησε καὶ τὸ ἐν Ἄβαις ἱερόν. Ἑλλήνων δὲ τοῖς ἀντιστᾶσι τῷ βαρβάρῳ τὰ κατακαυθέντα ἱερὰ μὴ ἀνιστάναι σφίσιν ἔδοξεν, ἀλλὰ ἐς τὸν πάντα ὑπολείπεσθαι χρόνον τοῦ ἔχθους ὑπομνήματα· καὶ τοῦδε ἕνεκα οἵ τε ἐν τῇ Ἁλιαρτίᾳ ναοὶ καὶ Ἀθηναίοις τῆς Ἥρας ἐπὶ ὁδῷ τῇ Φαληρικῇ καὶ ὁ ἐπὶ Φαληρῷ τῆς Δήμητρος καὶ κατʼ ἐμὲ ἔτι ἡμίκαυτοι μένουσι.
35.3. Such, I suppose, was the appearance of the sanctuary at Abae also, after the Persian invasion, until in the Phocian war some Phocians, overcome in battle, took refuge in Abae. Whereupon the Thebans gave them to the flames, and with the refugees the sanctuary, which was thus burnt down a second time. However, it still stood even in my time, the frailest of buildings ever damaged by fire, seeing that the ruin begun by the Persian incendiaries was completed by the incendiaries of Boeotia.
35.3. τοιαύτην θέαν καὶ τοῦ ἐν Ἄβαις ἱεροῦ τότε γε εἶναι δοκῶ, ἐς ὃ ἐν τῷ πολέμῳ τῷ Φωκικῷ βιασθέντας μάχῃ Φωκέων ἄνδρας καὶ ἐς Ἄβας ἐκπεφευγότας αὐτούς τε οἱ Θηβαῖοι τοὺς ἱκέτας καὶ τὸ ἱερόν, δεύτερον δὴ οὗτοι μετὰ Μήδους, ἔδοσαν πυρί· εἱστήκει δʼ οὖν καὶ ἐς ἐμὲ ἔτι οἰκοδομημάτων ἀσθενέστατον ὁπόσα δὴ ἡ φλὸξ ἐλυμήνατο, ἅτε ἐπὶ τῷ Μηδικῷ προλωβησαμένῳ πυρὶ αὖθις ὑπὸ τοῦ Βοιωτίου πυρὸς κατειργασμένον.
35.4. Beside the large temple there is another, but smaller in size, made for Apollo by the emperor Hadrian. The images are of earlier date, being dedicated by the Abaeans themselves; they are made of bronze, and all alike are standing, Apollo, Leto and Artemis. At Abae there is a theater, and also a market-place, both of ancient construction.
35.4. παρὰ δὲ τὸν ναὸν τὸν μέγαν ἐστὶν ἄλλος ναός, ἀποδέων ἐκείνου μέγεθος· βασιλεὺς δὲ Ἀδριανὸς ἐποίησε τῷ Ἀπόλλωνι· τὰ δὲ ἀγάλματα ἀρχαιότερα καὶ αὐτῶν ἐστιν Ἀβαίων ἀνάθημα, χαλκοῦ δὲ εἴργασται καὶ ὁμοίως ἐστὶν ὀρθά, Ἀπόλλων καὶ Λητώ τε καὶ Ἄρτεμις. Ἀβαίοις δὲ ἔστι μὲν θέατρον, ἔστι δὲ καὶ ἀγορά σφισι, κατασκευῆς ἀμφότερα ἀρχαίας.
35.5. Returning to the straight road to Opus, you come next to Hyampolis. Its mere name tells you who the inhabitants originally were, and the place from which they were expelled when they came to this land. For it was the Hyantes of Thebes who came here when they fled from Cadmus and his army. In earlier times the city was called by its neighbors the city of the Hyantes, but in course of time the name of Hyampolis prevailed over the other.
35.5. ἐπανελθόντα δὲ ἐς τὴν ὁδὸν τὴν ἐς Ὀποῦντα εὐθεῖαν Ὑάμπολις τὸ ἀπὸ τούτου σε ἐκδέξεται. τῶν δὲ ἐνταῦθα ἀνθρώπων καὶ αὐτὸ κατηγορεῖ τὸ ὄνομα οἵτινες ἦσαν ἐξ ἀρχῆς καὶ ὁπόθεν ἐξαναστάντες ἀφίκοντο ἐς ταύτην τὴν χώραν· Ὕαντες γὰρ οἱ ἐκ Θηβῶν Κάδμον καὶ τὸν σὺν ἐκείνῳ φυγόντες στρατὸν ἀφίκοντο ἐνταῦθα. τὰ μὲν δὴ ἀρχαιότερα ὑπὸ τῶν προσχώρων ἐκαλοῦντο Ὑάντων πόλις, χρόνῳ μέντοι ὕστερον Ὑάμπολιν ἐξενίκησεν ὀνομασθῆναι.
35.6. Although Xerxes had burnt down the city, and afterwards Philip had razed it to the ground, nevertheless there were left the structure of an old market-place, a council-chamber (a building of no great size) and a theater not far from the gates. The emperor Hadrian built a portico which bears the name of the emperor who dedicated it. The citizens have one well only. This is their sole supply, both for drinking and for washing; from no other source can they get water, save only from the winter rains.
35.6. ἅτε δὲ καὶ βασιλέως Ξέρξου καταπρήσαντος τὴν πόλιν καὶ αὖθις Φιλίππου κατασκάψαντος, ὅμως τὰ ὑπολειπόμενα ἦν ἀγορᾶς τε ἀρχαίας κατασκευὴ καὶ βουλευτήριον, οἴκημα οὐ μέγα, καὶ θέατρον οὐ πόρρω τῶν πυλῶν. Ἀδριανὸς δὲ βασιλεὺς στοὰν ᾠκοδομήσατο, καὶ ἐπώνυμος ἡ στοὰ τοῦ ἀναθέντος βασιλέως ἐστί. φρέαρ δέ σφισίν ἐστιν ἕν· ἀπὸ τούτου μόνου καὶ πίνουσι καὶ λούονται, ἀπʼ ἄλλου δὲ ἔχουσιν οὐδενὸς πλήν γε δὴ ὥρᾳ χειμῶνος τὸ ἐκ τοῦ θεοῦ.
35.7. Above all other divinities they worship Artemis, of whom they have a temple. The image of her I cannot describe, for their rule is to open the sanctuary twice, and not more often, every year. They say that whatever cattle they consecrate to Artemis grow up immune to disease and fatter than other cattle.
35.7. σέβονται δὲ μάλιστα Ἄρτεμιν, καὶ ναὸς Ἀρτέμιδός ἐστιν αὐτοῖς· τὸ δὲ ἄγαλμα ὁποῖόν τί ἐστιν οὐκ ἐδήλωσα· δὶς γὰρ καὶ οὐ πλέον ἑκάστου ἐνιαυτοῦ τὸ ἱερὸν ἀνοιγνύναι νομίζουσιν. ὁπόσα δʼ ἂν τῶν βοσκημάτων ἱερὰ ἐπονομάσωσιν εἶναι τῇ Ἀρτέμιδι, ἄνευ νόσου ταῦτα καὶ πιότερα τῶν ἄλλων ἐκτρέφεσθαι λέγουσιν.
35.8. The straight road to Delphi that leads through Panopeus and past Daulis and the Cleft Way, is not the only pass from Chaeroneia to Phocis. There is another road, rough and for the most part mountainous, that leads from Chaeroneia to the Phocian city of Stiris. The length of the road is one hundred and twenty stades. The inhabitants assert that by descent they are not Phocian, but Athenian, and that they came from Attica with Peteus, the son of Orneus, when he was pursued from Athens by Aegeus. They add that, because the greater part of those who accompanied Peteus came from the parish of Stiria, the city received the name of Stiris.
35.8. ἐσβολὴ δὲ ἐκ Χαιρωνείας ἐς γῆν τὴν Φωκίδα οὐ μόνον ἡ εὐθεῖά ἐστιν ἐς Δελφοὺς ἡ διά τε Πανοπέως καὶ παρὰ τὴν Δαυλίδα καὶ ὁδὸν τὴν Σχιστήν· φέρει δὲ ἐκ Χαιρωνείας καὶ ἑτέρα τραχεῖά τε ὁδὸς καὶ ὀρεινὴ τὰ πλέονα ἐς πόλιν Φωκέων Στῖριν· μῆκος δὲ εἴκοσι στάδιοι τῆς ὁδοῦ καὶ ἑκατόν. οἱ δὲ ἐνταῦθά φασιν οὐ Φωκεῖς, Ἀθηναῖοι δὲ εἶναι τὰ ἄνωθεν, καὶ ἐκ τῆς Ἀττικῆς ὁμοῦ Πετεῷ τῷ Ὀρνέως ἀφικέσθαι διωχθέντι ὑπὸ Αἰγέως ἐξ Ἀθηνῶν· ὅτι δὲ τῷ Πετεῷ τὸ πολὺ ἐκ τοῦ δήμου τοῦ Στιρέων ἠκολούθησεν, ἐπὶ τούτῳ κληθῆναι τὴν πόλιν Στῖριν.
35.9. The people of Stiris have their dwellings on a high and rocky site. For this reason they suffer from a shortage of water in summer; the wells are few, and the water is bad that they supply. These wells give washing-water to the people and drinking-water to the beasts of burden, but for their own drinking water the people go down about four stades and draw it from a spring. The spring is in a hole dug into the rocks, and they go down to it to fetch water.
35.9. Στιρίταις δέ ἐστιν ἐπὶ ὑψηλοῦ καὶ πετρώδους ἡ οἴκησις· σπανίζουσιν οὖν κατὰ τοῦτο ὕδατος θέρους ὥρᾳ· φρέατα γὰρ αὐτόθι οὔτε πολλὰ οὔτε ὕδωρ παρεχόμενά ἐστιν ἐπιτήδειον. ταῦτα μὲν δὴ λουτρά σφισι καὶ ὑποζυγίοις ποτὸν γίνεται, τὸ δὲ ὕδωρ οἱ ἄνθρωποι τὸ πότιμον ὅσον στάδια τέσσαρα ὑποκαταβαίνοντες λαμβάνουσιν ἐκ πηγῆς· ἡ δὲ ἐν πέτραις ἐστὶν ὀρωρυγμένη, καὶ ἀρύονται κατιόντες ἐς τὴν πηγήν.
35.10. In Stiris is a sanctuary of Demeter surnamed Stiria. It is of unburnt brick; the image is of Pentelic marble, and the goddess is holding torches. Beside her, bound with ribbons, is an image of Demeter, as ancient as any of that goddess that exists.
35.10. Δήμητρος δὲ ἐπίκλησιν Στιρίτιδος ἱερόν ἐστιν ἐν Στῖρι· πλίνθου μὲν τῆς ὠμῆς τὸ ἱερόν, λίθου δὲ τοῦ Πεντελῆσι τὸ ἄγαλμα, δᾷδας ἡ θεὸς ἔχουσα. παρὰ δὲ αὐτῇ κατειλημμένον ταινίαις ἄγαλμα ἀρχαῖόν ἐστιν ἄλλο ὁπόσα Δήμητρος ἐς τιμήν.
36.1. From Stiris to Ambrossus is about six stades. The road is flat, lying on the level with mountains on both sides of it. The greater part of the plain is covered with vines, and in the territory of Ambrossus grow shrubs, though not close together like the vines. This shrub the Ionians, as well as the rest of the Greeks, call kokkos, and the Gauls above Phrygia call it in their native speech hys. This kokkos grows to the size of what is called the rhamnos; the leaves are darker and softer than those of the mastich-tree, though in other respects the two are alike.
36.1. ἐς δὲ Ἄμβροσσον στάδιοι περὶ ἑξήκοντά εἰσιν ἐκ Στίρεως· πεδιὰς ἡ ὁδός, ὀρῶν ἐν μέσῳ πεδίον κείμενον. ἄμπελοι δὲ τὸ πολύ εἰσι τοῦ πεδίου, καὶ ἐν γῇ τῇ Ἀμβροσσέων ⟨οὐ⟩ συνεχεῖς μὲν ὥσπερ αἱ ἄμπελοι, πεφύκασι μέντοι καὶ αἱ θάμνοι· τὴν δὲ θάμνον ταύτην Ἴωνες μὲν καὶ τὸ ἄλλο Ἑλληνικὸν κόκκον, Γαλάται δὲ οἱ ὑπὲρ Φρυγίας φωνῇ τῇ ἐπιχωρίῳ σφίσιν ὀνομάζουσιν ὗς. γίνεται δὲ αὕτη μέγεθος μὲν ἡ κόκκος κατὰ τὴν ῥάμνον καλουμένην, φύλλα δὲ μελάντερα μὲν καὶ μαλακώτερα ἢ ἡ σχῖνος, τὰ μέντοι ἄλλα ἐοικότα ἔχει τῇ σχίνῳ.
36.2. Its fruit is like the fruit of the nightshade, and its size is about that of the bitter vetch. There breeds in the fruit of the kokkos a small creature. If this should reach the air when the fruit has ripened, it becomes in appearance like a gnat, and immediately flies away. But as it is they gather the fruit of the kokkos before the creature begins to move, and the blood of the creature serves as a dye for wool.
36.2. ὁ δὲ αὐτῆς καρπὸς ὅμοιος τῷ καρπῷ τῆς στρύχνου, μέγεθος δέ ἐστι κατὰ ὄροβον. γίνεται δέ τι ἐν τῷ καρπῷ τῆς κόκκου βραχὺ ζῷον· τοῦτο εἰ ἀφίκοιτο ἐς τὸν ἀέρα πεπανθέντος τοῦ καρποῦ, πέτεταί τε αὐτίκα καὶ ἐοικὸς κώνωπι φαίνοιτο ἄν· νῦν δὲ πρότερον, πρὶν ἢ τὸ ζῷον κινηθῆναι, συλλέγουσι τῆς κόκκου τὸν καρπόν, καὶ ἔστι τοῖς ἐρίοις ἡ βαφὴ τὸ αἷμα τοῦ ζῴου.
36.3. Ambrossus lies at the foot of Mount Parnassus, on the side opposite to Delphi. They say that the city was named after Ambrossus, a hero. On going to war with Philip and his Macedonians the Thebans drew round Ambrossus a double wall. It is made of a local stone, black in color and very hard indeed. Each ring of wall is a little less than a fathom broad, and two and a half fathoms in height except where it has broken down.
36.3. ἡ δὲ Ἄμβροσσος κεῖται μὲν ὑπὸ τὸ ὄρος τὸν Παρνασσόν, τὰ ἐπέκεινα δὲ ἢ Δελφοί· τεθῆναι δὲ τὸ ὄνομα τῇ πόλει ἀπὸ ἥρωός φασιν Ἀμβρόσσου. Θηβαῖοι δὲ ἐς τὸν Μακεδόνων καὶ Φιλίππου καθιστάμενοι πόλεμον περιέβαλον τῇ Ἀμβρόσσῳ διπλοῦν τεῖχος· τὸ δέ ἐστιν ἐπιχωρίου λίθου, χρόαν μέλανος, ἐς τὰ μάλιστα ἰσχυροῦ· κύκλος δὲ ἑκάτερος τοῦ τείχους πλάτος μὲν ἀποδέων ὀλίγον ἐστὶν ὀργυιᾶς, τὸ δὲ ὕψος ἐς ἡμίσειάν τε καὶ δύο ὀργυιάς, ὅπου μὴ τὸ τεῖχος πεπόνηκε·
36.4. The interval between the first ring and the second is a fathom. The building of towers, of battlements, or of any ornament, has been entirely neglected, as the only object the citizens had in constructing the walls was immediate protection. There is a small market-place at Ambrossus, and of the stone statues set up in it most are broken.
36.4. διάστημα δὲ ἀπὸ τοῦ προτέρου τῶν κύκλων ἐπὶ τὸν δεύτερόν ἐστιν ὀργυιά· κατασκευὴ δὲ πύργων ἢ ἐπάλξεων ἢ εἴ τι ἄλλο ἐς εὐπρέπειαν τείχους, παρεῖται τὰ πάντα σφίσιν ἅτε τειχίζουσιν ἐπὶ μόνῳ τῷ αὐτίκα ἀμύνεσθαι. ἔστι δὲ ἀγορά τε Ἀμβροσσεῦσιν οὐ μεγάλη καὶ ἀνδριάντων ἐν αὐτῇ λίθου πεποιημένων κατεάγασιν οἱ πολλοί.
36.5. The road to Anticyra is at first up-hill. About two stades up the slope is a level place, and on the right of the road is a sanctuary of Artemis surnamed Dictynnaean, a goddess worshipped with great reverence by citizens. The image is of Aeginetan workmanship, and made of a black stone. From the sanctuary of the Dictynnaean goddess the road is downhill all the way to Anticyra. They say that in days of old the name of the city was Cyparissus, and that Homer in the list of Phocians was determined to call it by this name, although it was called Anticyra in Homer's day, because Anticyreus was a contemporary of Heracles.
36.5. τραπέντι δὲ ἐπὶ Ἀντίκυραν ἀνάντης τὰ πρῶτά ἐστιν ὁδός· ἀναβάντι δὲ ὅσον δύο στάδια ὁμαλές τε χωρίον καὶ ἐν δεξιᾷ τῆς ὁδοῦ Δικτυνναίας ἐπίκλησιν ἱερόν ἐστιν Ἀρτέμιδος. ταύτην οἱ Ἀμβροσσεῖς ἄγουσι μάλιστα ἐν τιμῇ· τῷ δὲ ἀγάλματι ἐργασία τέ ἐστιν Αἰγιναία καὶ μέλανος τοῦ λίθου πεποίηται. τὸ δὲ ἀπὸ τοῦ ἱεροῦ τῆς Δικτυνναίας κατάντης ὁδὸς ἐς Ἀντίκυραν πᾶσά ἐστι. τὰ δὲ ἀρχαιότερα ὄνομα εἶναι Κυπάρισσον τῇ πόλει φασί, καὶ Ὅμηρον ἐν Φωκέων καταλόγῳ τὸ ὄνομα θελῆσαι θέσθαι γε αὐτόν, ὅτι ἤδη τηνικαῦτα ἐκαλεῖτο Ἀντίκυρα· εἶναι γὰρ δὴ τὸν Ἀντικυρέα κατὰ Ἡρακλέα ἡλικίαν.
36.6. The city lies over against the ruins of Medeon. I have mentioned in the beginning of my account of Phocis that the people of Anticyra were guilty of sacrilege against the sanctuary at Delphi. They were driven from home by Philip, son of Amyntas, and yet once more by the Roman Otilius, because they were subjects of the Macedonian king Philip, son of Demetrius. Otilius had been despatched from Rome to help the Athenians against Philip.
36.6. κεῖται μὲν δὴ ἡ πόλις κατὰ Μεδεῶνος τὰ ἐρείπια· ἐδήλωσα δὲ ἀρχομένης τῆς ἐς Φωκέας ⟨συγγραφῆς⟩ ἐς τὸ ἱερὸν ἀσεβῆσαι τὸ ἐν Δελφοῖς ⟨Ἀντικυρέας⟩. Ἀντικυρέας δὲ ἐποίησε μὲν ἀναστάτους καὶ ὁ Ἀμύντου Φίλιππος, ἐποίησε δὲ καὶ δεύτερα Ὀτίλιος ὁ Ῥωμαῖος, ὅτι ἦσαν ὑπήκοοι καὶ οὗτοι Φιλίππου τοῦ Δημητρίου βασιλεύοντος Μακεδόνων· ὁ δὲ ἐπὶ τὸν Φίλιππον ἀμύνειν Ἀθηναίοις ὁ Ὀτίλιος ἀπέσταλτο ἐκ Ῥώμης.
36.7. The mountains beyond Anticyra are very rocky, and on them grows hellebore in great profusion. Black hellebore sends those who take it to stool, and purges the bowels; the nature of the other, the white kind, is to purge by vomiting. It is the root of the hellebore which is used as a purging drug.
36.7. τὰ δὲ ὄρη τὰ ὑπὲρ τὴν Ἀντίκυραν πετρώδη τε ἄγαν ἐστὶ καὶ ἐν αὐτοῖς φύεται μάλιστα ὁ ἐλλέβορος. ὁ μὲν αὐτοῦ μέλας χωρεῖ τε ἀνθρώποις καὶ ἔστι γαστρὶ καθάρσιον, ὁ δὲ ἕτερος ⟨ὁ⟩ λευκὸς διʼ ἐμέτου καθαίρειν πέφυκε· τὸ δὲ φάρμακον τὸ ἐς τὴν κάθαρσιν ἡ τοῦ ἐλλεβόρου ῥίζα ἐστίν.
36.8. In the market-place at Anticyra are bronze statues, and at the harbor is a small sanctuary of Poseidon, built of unhewn stones. The inside is covered with stucco. The image, which is made of bronze, is a standing figure, with one foot resting on a dolphin. On this side he has one hand upon his thigh; in his other hand is a trident.
36.8. Ἀντικυρεῦσι δὲ εἰσὶ μὲν ἀνδριάντες ἐν τῇ ἀγορᾷ χαλκοῖ, ἔστι δέ σφισιν ἐπὶ τῷ λιμένι Ποσειδῶνος οὐ μέγα ἱερόν, λογάσιν ᾠκοδομημένον λίθοις· κεκονίαται δὲ τὰ ἐντός. τὸ δὲ ἄγαλμα ὀρθὸν χαλκοῦ πεποιημένον, βέβηκε δὲ ἐπὶ δελφῖνι τῷ ἑτέρῳ τῶν ποδῶν· κατὰ τοῦτο δὲ ἔχει καὶ τὴν χεῖρα ἐπὶ τῷ μηρῷ, ἐν δὲ τῇ ἑτέρᾳ χειρὶ τρίαινά ἐστιν αὐτῷ.
36.9. Opposite the gymnasium, in which the baths have been made, is another gymnasium, an old one, in which stands a bronze statue. The inscription on it says that Xenodamus of Anticyra, a pancratiast, won an Olympic victory in the match for men. If the inscription speaks the truth, it would seem that Xenodamus received the wild olive at the two hundred and eleventh Olympic festival. But this is the only festival omitted in the Elean records.
36.9. τοῦ γυμνασίου δὲ ἐν ᾧ καὶ τὰ λουτρά σφισι πεποίηται, τούτου πέραν ἄλλο γυμνάσιόν ἐστιν ἀρχαῖον· ἀνδριὰς δὲ ἕστηκεν ἐν αὐτῷ χαλκοῦς· φησὶ δʼ ἐπʼ αὐτῷ τὸ ἐπίγραμμα Ξενόδαμον παγκρατιαστὴν Ἀντικυρέα ἐν ἀνδράσιν Ὀλυμπικὴν ἀνῃρῆσθαι νίκην. εἰ δὲ ἀληθεύει τὸ ἐπίγραμμα, Ὀλυμπιάδι τῇ πρώτῃ μετὰ δέκα καὶ διακοσίας φαίνοιτο ἂν τὸν κότινον ὁ Ξενόδαμος εἰληφώς· αὕτη δὲ ἐν τοῖς Ἠλείων γράμμασι παρεῖται μόνη πασῶν ἡ Ὀλυμπιάς.
36.10. Beyond the market-place there is in a well a spring of water. Over the well there is a roof to shelter it from the sun, with columns to support the roof. A little higher up than the well is a tomb built of any stones that came to hand. Here they say are buried the sons of Iphitus; one returned safe from Troy and died in his native land; the other, Schedius, died, they say, in the Troad, but his bones also were brought home.
36.10. ἔστι δὲ ὑπὲρ τὴν ἀγορὰν ἐν φρέατι ὕδατος πηγή· σκέπη δὲ ἀπὸ ἡλίου τῷ φρέατι ὄροφός τε καὶ ἀνέχοντες τὸν ὄροφον κίονες. ἔστι δὲ οὐ πολὺ ἀνωτέρω τοῦ φρέατος λίθοις τοῖς ἐπιτυχοῦσιν ᾠκοδομημένον μνῆμα· ταφῆναι δέ φασιν ἐνταῦθα τοὺς Ἰφίτου παῖδας, τὸν μὲν ἀνασωθέντα ἐξ Ἰλίου καὶ ἀποθανόντα ἐν τῇ οἰκείᾳ, Σχεδίῳ δὲ ἐν μὲν γῇ τῇ Τρῳάδι τὴν τελευτὴν συμβῆναι λέγουσιν, ἀχθῆναι δὲ οἴκαδε καὶ τούτου τὰ ὀστᾶ.
37.1. About two stades off the city there is, on the right, a high rock, which forms part of a mountain, with a sanctuary of Artemis built upon it. The image of Artemis is one of the works of Praxiteles; she carries a torch in her right hand and a quiver over her shoulders, while at her left side there is a dog. The image is taller than the tallest woman.
37.1. τῆς πόλεως δὲ ἐν δεξιᾷ δύο μάλιστα προελθόντι ἀπʼ αὐτῆς σταδίους, πέτρα τέ ἐστιν ὑψηλὴ—μοῖρα ὄρους ἡ πέτρα—καὶ ἱερὸν ἐπʼ αὐτῆς πεποιημένον ἐστὶν Ἀρτέμιδος· ⟨ἡ Ἄρτεμις⟩ ἔργων τῶν Πραξιτέλους, δᾷδα ἔχουσα τῇ δεξιᾷ καὶ ὑπὲρ τῶν ὤμων φαρέτραν, παρὰ δὲ αὐτὴν κύων ἐν ἀριστερᾷ· μέγεθος δὲ ὑπὲρ τὴν μεγίστην γυναῖκα τὸ ἄγαλμα.
37.2. Bordering on the Phocian territory is a land named after Bulon, the leader of the colony, which was founded by a union of emigrants from the cities in ancient Doris. The Bulians are said of Philomelus and the Phocians...the general assembly. To Bulis from Thisbe in Boeotia is a journey of eighty stades; but I do not know if in Phocis there be a road by land at all from Anticyra, so rough and difficult to cross are the mountains between Anticyra and Bulis. To the harbor from Anticyra is a sail of one hundred stades, and the road by land from the harbor to Bulis we conjectured to be about seven stades long.
37.2. τῇ δὲ γῇ τῇ Φωκίδι ἐστὶν ὅμορος ἥ ὀνομάζεται μὲν ἀπὸ Βούλωνος ἀγαγόντος τὴν ἀποικίαν ἀνδρός, συνῳκίσθη δὲ ἐκ πόλεων τῶν ἐν τῇ ἀρχαίᾳ Δωρίδι. λέγονται δὲ οἱ Βούλιοι Φιλομήλου καὶ Φωκέων σύλλογον τὸν κοινόν. ἐς δὲ τὴν Βοῦλιν ἐκ μὲν τῆς Βοιωτίας Θίσβης σταδίων ἐστὶν ὁδὸς ὀγδοήκοντα, ἐξ Ἀντικύρας δὲ τῆς Φωκέων διʼ ἠπείρου μὲν καὶ εἰ ἀρχήν ἐστιν οὐκ οἶδα· οὕτω δύσβατα ὄρη καὶ τραχέα τὰ μεταξὺ Ἀντικύρας τέ ἐστι καὶ Βούλιδος· ἐς δὲ τὸν λιμένα σταδίων ἐξ Ἀντικύρας ἐστὶν ἑκατόν, τὰ δὲ ἀπὸ τοῦ λιμένος στάδια ὁδοῦ τῆς πεζῆς τὰ ἐς Βοῦλιν ἑπτὰ εἶναι μάλιστα εἰκάζομεν.
37.3. Here a torrent falls into the sea, called by the natives Heracleius. Bulis lies on high ground, and it is passed by travellers crossing by sea from Anticyra to Lechaeum in Corinthian territory. More than half its inhabitants are fishers of the shell-fish that gives the purple dye. The buildings in Bulis are not very wonderful; among them is a sanctuary of Artemis and one of Dionysus. The images are made of wood, but we were unable to judge who was the artist. The god worshipped most by the Bulians is named by them the Greatest, a surname, I should think, of Zeus. At Bulis there is a spring called Saunium.
37.3. κάτεισι δὲ καὶ ποταμὸς ἐς θάλασσαν ταύτῃ χείμαρρος, ὃν οἱ ἐπιχώριοι ὀνομάζουσιν Ἡράκλειον. κεῖται δὲ ἐπὶ ὑψηλοῦ τε ἡ Βοῦλις καὶ ἐν παράπλῳ περαιουμένοις ἐξ Ἀντικύρας ἐς Λέχαιον τὸ Κορινθίων· οἱ δὲ ἄνθρωποι οἱ ἐνταῦθα πλέον ἡμίσεις κόχλων ἐς βαφὴν πορφύρας εἰσὶν ἁλιεῖς. κατασκευὴ δὲ ἡ ἐν τῇ Βούλιδι οὔτε ἡ ἄλλη θαύματος πολλοῦ καὶ ἱερὰ θεῶν ἐστιν Ἀρτέμιδος, τὸ δὲ αὐτῶν Διονύσου· τὰ δὲ ἀγάλματα ξύλου μέν ἐστιν εἰργασμένα, ὅστις δὲ ἦν ὁ ποιήσας οὐχ οἷοί τε ἐγενόμεθα συμβαλέσθαι. θεῶν δὲ ὅντινα οἱ Βούλιοι σέβουσι μάλιστα, Μέγιστον μὲν ὀνομάζουσι, Διὸς δὲ κατὰ ἡμετέραν δόξαν ἐστὶν ἐπίκλησις. καὶ πηγὴ Βουλίοις ἐστὶ καλουμένη Σαύνιον.
37.4. The length of the road from Delphi to Cirrha, the port of Delphi, is sixty stades. Descending to the plain you come to a race-course, where at the Pythian games the horses compete. I have told in my account of Elis the story of the Taraxippus at Olympia, and it is likely that the race-course of Apollo too may possibly harm here and there a driver, for heaven in every activity of man bestows either better fortune or worse. But the race-course itself is not of a nature to startle the horses, either by reason of a hero or on any other account.
37.4. ἐς δὲ Κίρραν τὸ ἐπίνειον Δελφῶν ὁδὸς μὲν σταδίων ἑξήκοντά ἐστιν ἐκ Δελφῶν· καταβάντι δὲ ἐς τὸ πεδίον ἱππόδρομός τέ ἐστι καὶ ἀγῶνα Πύθια ἄγουσιν ἐνταῦθα τὸν ἱππικόν. τὰ μὲν δὴ ἐς τὸν ἐν Ὀλυμπίᾳ Ταράξιππον ἐδήλωσέ μοι τὰ ἐς Ἠλείους τοῦ λόγου, ὁ δὲ ἱππόδρομος ἔοικε τοῦ Ἀπόλλωνος τάχα μέν που καὶ αὐτὸς τῶν ἱππευόντων τινὰ ἀνιᾶσαι, ἅτε ἀνθρώποις τοῦ δαίμονος ὁμοίως ἐπὶ ἔργῳ παντὶ καὶ ἀμείνω καὶ τὰ χείρω νέμοντος· οὐ μέντοι καὶ αὐτὸς ταραχὴν τοῖς ἵπποις ὁ ἱππόδρομος οὔτε κατὰ αἰτίαν ἥρωος οὔτε ἐπʼ ἄλλῃ πέφυκεν ἐργάζεσθαι προφάσει.
37.5. The plain from Cirrha is altogether bare, and the inhabitants will not plant trees, either because the land is under a curse, or because they know that the ground is useless for growing trees. It is said that to Cirrha...and they say that from Cirrha the place received its modern name. Homer, however, in the Iliad, and similarly in the hymn to Apollo, calls the city by its ancient name of Crisa. Afterwards the people of Cirrha behaved wickedly towards Apollo; especially in appropriating some of the god's land.
37.5. τὸ δὲ πεδίον τὸ ἀπὸ τῆς Κίρρας ψιλόν ἐστιν ἅπαν, καὶ φυτεύειν δένδρα οὐκ ἐθέλουσιν ἢ ἔκ τινος ἀρᾶς ἢ ἀχρεῖον τὴν γῆν ἐς δένδρων τροφὴν εἰδότες. λέγεται δὲ ἐς τὴν Κίρραν καὶ ἀπὸ τῆς Κίρρας τὸ ὄνομα τὸ ἐφʼ ἡμῶν τεθῆναι τῷ χωρίῳ φασίν. Ὅμηρος μέντοι Κρῖσαν ἔν τε Ἰλιάδι ὁμοίως καὶ ὕμνῳ τῷ ἐς Ἀπόλλωνα ὀνόματι τῷ ἐξ ἀρχῆς καλεῖ τὴν πόλιν. χρόνῳ δὲ ὕστερον οἱ ἐν τῇ Κίρρᾳ ἄλλα τε ἠσέβησαν ἐς τὸν Ἀπόλλωνα καὶ ἀπέτεμνον τοῦ θεοῦ τῆς χώρας.
37.6. So the Amphictyons determined to make war on the Cirrhaeans, put Cleisthenes, tyrant of Sicyon, at the head of their army, and brought over Solon from Athens to give them advice. They asked the oracle about victory, and the Pythian priestess replied:—You will not take and throw down the tower of this city,Until on my precinct shall dash the waveOf blue-eyed Amphitrite, roaring over the winedark sea.So Solon induced them to consecrate to the god the territory of Cirrha, in order that the sea might become neighbor to the precinct of Apollo.
37.6. πολεμεῖν οὖν πρὸς τοὺς Κιρραίους ἔδοξεν Ἀμφικτύοσι, καὶ Κλεισθένην τε Σικυωνίων τυραννοῦντα προεστήσαντο ἡγεμόνα εἶναι καὶ Σόλωνα ἐξ Ἀθηνῶν ἐπηγάγοντο συμβουλεύειν· χρωμένοις δέ σφισιν ὑπὲρ νίκης ἀνεῖπεν ἡ Πυθία·οὐ πρὶν τῆσδε πόληος ἐρείψετε πύργον ἑλόντες,πρίν κεν ἐμῷ τεμένει κυανώπιδος Ἀμφιτρίτηςκῦμα ποτικλύζῃ κελαδοῦν ἐπὶ οἴνοπα πόντον.ἔπεισεν οὖν ὁ Σόλων καθιερῶσαι τῷ θεῷ τὴν Κιρραίαν, ἵνα δὴ τῷ τεμένει τοῦ Ἀπόλλωνος γένηται γείτων ἡ θάλασσα.
37.7. Solon invented another trick to outwit the Cirrhaeans. The water of the river Pleistus ran along a channel to the city, and Solon diverted it in another direction. When the Cirrhaeans still held out against the besiegers, drinking well-water and rain-water, Solon threw into the Pleistus roots of hellebore, and when he perceived that water held enough of the drug he diverted it back again into its channel. The Cirrhaeans drank without stint of the water, and those on the wall, seized with obstinate diarrhoea, deserted their posts, and the Amphictyons captured the city.
37.7. εὑρέθη δὲ καὶ ἕτερον τῷ Σόλωνι σόφισμα ἐς τοὺς Κιρραίους· τοῦ γὰρ Πλείστου τὸ ὕδωρ ῥέον διὰ ὀχετοῦ σφισιν ἐς τὴν πόλιν ἀπέστρεψεν ἀλλαχόσε ὁ Σόλων. καὶ οἱ μὲν πρὸς τοὺς πολιορκοῦντας ἔτι ἀντεῖχον ἔκ τε φρεάτων καὶ ὕδωρ τὸ ἐκ τοῦ θεοῦ πίνοντες· ὁ δὲ τοῦ ἐλλεβόρου τὰς ῥίζας ἐμβαλὼν ἐς τὸν Πλεῖστον, ἐπειδὴ ἱκανῶς τοῦ φαρμάκου τὸ ὕδωρ ᾔσθετο ἔχον, ἀπέστρεψεν αὖθις ἐς τὸν ὀχετόν. καὶ—ἐνεφορήσαντο γὰρ ἀνέδην οἱ Κιρραῖοι τοῦ ὕδατος—[καὶ] οἱ μὲν ὑπὸ ἀπαύστου τῆς διαρροίας ἐξέλιπον οἱ ἐπὶ τοῦ τείχους τὴν φρουράν, Ἀμφικτύονες δὲ ὡς εἷλον τὴν πόλιν, ἐπράξαντο ὑπὲρ τοῦ θεοῦ δίκας παρὰ Κιρραίων, καὶ ἐπίνειον Δελφῶν ἐστιν ἡ Κίρρα.
37.8. They exacted punishment from the Cirrhaeans on behalf of the god, and Cirrha is the port of Delphi. Its notable sights include a temple of Apollo, Artemis and Leto, with very large images of Attic workmanship. Adrasteia has been set up by the Cirrhaeans in the same place, but she is not so large as the other images.
37.8. παρέχεται δὲ καὶ ἐς θέαν Ἀπόλλωνος καὶ Ἀρτέμιδος καὶ Λητοῦς ναόν τε καὶ ἀγάλματα μεγέθει μεγάλα καὶ ἐργασίας Ἀττικῆς. ἡ δὲ Ἀδράστεια ἵδρυται μὲν ἐν τῷ αὐτῷ σφίσι, μεγέθει δὲ τῶν ἄλλων ἀποδέουσα ἀγαλμάτων ἐστίν.
38.1. The territory of the Locrians called Ozolian adjoins Phocis opposite Cirrha. I have heard various stories about the surname of these Locrians, all of which I will tell my readers. Orestheus, son of Deucalion, king of the land, had a bitch that gave birth to a stick instead of a puppy. Orestheus buried the stick, and in the spring, it is said, a vine grew from it, and from the branches (ozoi) of the stick the people got their name.
38.1. ἡ δὲ γῆ ἡ Λοκρῶν τῶν καλουμένων Ὀζολῶν προσεχὴς τῇ Φωκίδι ἐστὶ κατὰ τὴν Κίρραν. ἐς δὲ τὴν ἐπίκλησιν τῶν Λοκρῶν τούτων διάφορα ἤκουσα, ὁμοίως δὲ ἅπαντα δηλώσω. Ὀρεσθεῖ τῷ Δευκαλίωνος βασιλεύοντι ἐν τῇ χώρᾳ κύων ἔτεκεν ἀντὶ σκύλακος ξύλον· κατορύξαντος δὲ τοῦ Ὀρεσθέως τὸ ξύλον ἅμα τῷ ἦρι φῦναι ἄμπελον ἀπʼ αὐτοῦ λέγουσι καὶ ἀπὸ τοῦ ξύλου τῶν ὄζων γενέσθαι τὸ ὄνομα τοῖς ἀνθρώποις.
38.2. Others believe that Nessus, ferrying on the Evenus, was wounded by Heracles, but not killed on the spot, making his escape to this country; when he died his body rotted unburied, imparting a foul stench to the atmosphere of the place. The third story says that the exhalations from a certain river, and its very water, have a peculiar smell; the fourth, that asphodel grows in great abundance and when in flower...because of the smell.
38.2. οἱ δὲ Νέσσον πορθμεύοντα ἐπὶ τῷ Εὐήνῳ τρωθῆναι μὲν ὑπὸ Ἡρακλέους, οὐ μέντοι καὶ αὐτίκα γε ἀποθανεῖν ἀλλὰ ἐς τὴν γῆν ταύτην ἐκφυγεῖν νομίζουσι, καὶ ὡς ἀπέθανε σήπεσθαί τε ἄταφον καὶ ὀσμῆς τῷ ἐνταῦθα ἀέρι μεταδοῦναι δυσώδους. ὁ δὲ τρίτος τῶν λόγων καὶ ὁ τέταρτος, ὁ μὲν ποταμοῦ τινος ἄτοπον τήν τε ἀτμίδα καὶ αὐτό φησιν εἶναι τὸ ὕδωρ, ὁ δὲ τὸν ἀσφόδελον φύεσθαι πολὺν καὶ ἀνθοῦντα ὑπὸ τῆς ὀσμῆς.
38.3. Another story says that the first dwellers here were aboriginals, but as yet not knowing how to weave garments they used to make themselves a protection against the cold out of the untanned skins of beasts, turning outwards the shaggy side of the skins for the sake of a good appearance. So their own skins were sure to smell as badly as did the hides.
38.3. λέγεται δὲ καὶ ὡς οἱ πρῶτοι τῶν ἐνταῦθα ἀνθρώπων ἦσαν αὐτόχθονες, ἐσθῆτα δὲ οὐκ ἐπιστάμενοί πω ὑφαίνεσθαι σκέπην πρὸς τὸ ῥῖγος θηρίων δέρματα ἐποιοῦντο ἀδέψητα, τὸ δασὺ τῶν δερμάτων ἐς τὸ ἐκτὸς ὑπὲρ εὐπρεπείας τρέποντες· ἔμελλεν οὖν κατὰ τὸ αὐτὸ ταῖς βύρσαις καὶ ὁ χρώς σφισιν ἔσεσθαι δυσώδης.
38.4. One hundred and twenty stades away from Delphi is Amphissa, the largest and most renowned city of Locris. The people hold that they are Aetolians, being ashamed of the name of Ozolians. Support is given to this view by the fact that, when the Roman emperor drove the Aetolians from their homes in order to found the new city of Nicopolis, the greater part of the people went away to Amphissa. Originally, however, they came of Locrian race. It is said that the name of the city is derived from Amphissa, daughter of Macar, son of Aeolus, and that Apollo was her lover.
38.4. Δελφῶν δὲ ἀπωτέρω σταδίοις εἴκοσί τε καὶ ἑκατόν ἐστιν Ἄμφισσα μεγίστη καὶ ὀνομαστοτάτη πόλις τῶν Λοκρῶν. ἐσποιοῦσι δὲ αὑτοὺς ἐς τὸ Αἰτωλικὸν αἰσχύνῃ τῶν Ὀζολῶν τοῦ ὀνόματος· καὶ δὴ καὶ ἔχει λόγον εἰκότα, ὅτε βασιλεὺς ὁ Ῥωμαίων ἀναστάτους ἐς τὸν Νικοπόλεως συνοικισμὸν ἐποίησεν Αἰτωλούς, ἀποχωρῆσαι τοῦ δήμου τὸ πολὺ ἐς τὴν Ἄμφισσαν. τὸ μέντοι ἐξ ἀρχῆς γένους τοῦ Λοκρῶν εἰσι· τεθῆναι δὲ τῇ πόλει τὸ ὄνομα ἀπὸ Ἀμφίσσης τῆς Μάκαρος τοῦ Αἰόλου φασὶ καὶ Ἀπόλλωνα ἐραστὴν γενέσθαι τῆς Ἀμφίσσης.
38.5. The city is beautifully constructed, and its most notable objects are the tomb of Amphissa and the tomb of Andraemon. With him was buried, they say, his wife Gorge, daughter of Oeneus. On the citadel of Amphissa is a temple of Athena, with a standing image of bronze, brought, they say, from Troy by Thoas, being part of the spoils of that city. But I cannot accept the story.
38.5. κεκόσμηται δὲ ἡ πόλις κατασκευῇ τε τῇ ἄλλῃ καὶ τὰ μάλιστα ἥκοντα ἐς μνήμην ἔστι μὲν μνῆμα Ἀμφίσσης, ἔστι δὲ Ἀνδραίμονος· σὺν δὲ αὐτῷ ταφῆναι λέγουσι καὶ Γόργην τὴν Οἰνέως συνοικήσασαν τῷ Ἀνδραίμονι. ἐν δὲ τῇ ἀκροπόλει ναός σφισιν Ἀθηνᾶς καὶ ἄγαλμα ὀρθὸν χαλκοῦ πεποιημένον, κομισθῆναι δὲ ὑπὸ Θόαντός φασιν αὐτὴν ἐξ Ἰλίου καὶ εἶναι λαφύρων τῶν ἐκ Τροίας·
38.6. For I have stated in an earlier part of my work that two Samians, Rhoecus, son of Philaeus, and Theodorus, son of Telecles, discovered how to found bronze most perfectly, and were the first casters of that metal. I have found extant no work of Theodorus, at least no work of bronze. But in the sanctuary of Ephesian Artemis, as you enter the building containing the pictures, there is a stone wall above the altar of Artemis called Goddess of the First Seat. Among the images that stand upon the wall is a statue of a woman at the end, a work of Rhoecus, called by the Ephesians Night.
38.6. οὐ μὴν καὶ ἐμέ γε ἔπειθον. ἐδήλωσα δὲ ἐν τοῖς προτέροις τοῦ λόγου Σαμίους Ῥοῖκον Φιλαίου καὶ Θεόδωρον Τηλεκλέους εἶναι τοὺς εὑρόντας χαλκὸν ἐς τὸ ἀκριβέστατον τῆξαι· καὶ ἐχώνευσαν οὗτοι πρῶτοι. Θεοδώρου μὲν δὴ οὐδὲν ἔτι οἶδα ἐξευρών, ὅσα γε χαλκοῦ πεποιημένα· ἐν δὲ Ἀρτέμιδος τῆς Ἐφεσίας πρὸς τὸ οἴκημα ἐρχομένῳ τὸ ἔχον τὰς γραφὰς λίθου θριγκός ἐστιν ὑπὲρ τοῦ βωμοῦ τῆς Πρωτοθρονίης καλουμένης Ἀρτέμιδος· ἀγάλματα δὲ ἄλλα τε ἐπὶ τοῦ θριγκοῦ καὶ γυναικὸς εἰκὼν πρὸς τῷ πέρατι ἕστηκε, τέχνη τοῦ Ῥοίκου, Νύκτα δὲ οἱ Ἐφέσιοι καλοῦσι.
38.7. A mere glance shows that this image is older, and of rougher workmanship, than the Athena in Amphissa. The Amphissians also celebrate mysteries in honor of the Boy Kings, as they are called. Their accounts as to who of the gods the Boy Kings are do not agree; some say they are the Dioscuri, others the Curetes, and others, who pretend to have fuller knowledge, hold them to be the Cabeiri.
38.7. τοῦτο οὖν τὸ ἄγαλμα τῆς ἐν τῇ Ἀμφίσσῃ Ἀθηνᾶς καὶ ἰδεῖν ἔστιν ἀρχαιότερον καὶ ἀργότερον τὴν τέχνην. ἄγουσι δὲ καὶ τελετὴν οἱ Ἀμφισσεῖς Ἀνάκτων καλουμένων παίδων· οἵτινες δὲ θεῶν εἰσιν οἱ Ἄνακτες παῖδες, οὐ κατὰ ταὐτά ἐστιν εἰρημένον, ἀλλʼ οἱ μὲν εἶναι Διοσκούρους, οἱ δὲ Κούρητας, οἱ δὲ πλέον τι ἐπίστασθαι νομίζοντες Καβείρους λέγουσι.
38.8. These Locrians also possess the following cities. Farther inland from Amphissa, and above it, is Myonia, thirty stades distant from it. Its people are those who dedicated the shield to Zeus at Olympia. The town lies upon a height, and it has a grove and an altar of the Gracious Gods. The sacrifices to the Gracious Gods are offered at night, and their rule is to consume the meat on the spot before sunrise. Beyond the city is a precinct of Poseidon, called Poseidonium, and a temple of Poseidon is in it. But the image had disappeared before my time.
38.8. τούτων δὲ τῶν Λοκρῶν τοσαίδε ἄλλαι πόλεις εἰσίν· ἄνω μὲν ὑπὲρ Ἀμφίσσης πρὸς ἤπειρον Μυονία σταδίοις ἀπωτέρω τριάκοντα Ἀμφίσσης· οὗτοι καὶ τῷ Διὶ ἐν Ὀλυμπίᾳ εἰσὶν οἱ ἀναθέντες Μυᾶνες τὴν ἀσπίδα. κεῖται δὲ τὸ πόλισμα ἐπὶ ὑψηλοῦ, καί σφισιν ἄλσος καὶ βωμὸς θεῶν Μειλιχίων ἐστί· νυκτεριναὶ δὲ αἱ θυσίαι θεοῖς τοῖς Μειλιχίοις εἰσὶ καὶ ἀναλῶσαι τὰ κρέα αὐτόθι πρὶν ἢ ἥλιον ἐπισχεῖν νομίζουσι. καὶ Ποσειδῶνός ἐστιν ὑπὲρ τὴν πόλιν τέμενος καλούμενον Ποσειδώνιον, ἐν δὲ αὐτῷ ναὸς Ποσειδῶνος· τὸ δὲ ἄγαλμα ἐς ἐμὲ οὐκ ἦν.
38.9. These, then, live above Amphissa. On the coast is Oeantheia, neighbor to which is Naupactus. The others, but not Amphissa, are under the government of the Achaeans of Patrae, the emperor Augustus having granted them this privilege. In Oeantheia is a sanctuary of Aphrodite, and a little beyond the city there is a grove of cypress-trees mixed with pines; in the grove is a temple of Artemis with an image. The paintings on the walls I found had lost their color with time, and nothing of them was still left worth seeing.
38.9. οὗτοι μὲν δὴ ὑπεροικοῦσιν Ἀμφίσσης· ἐπὶ θαλάσσης δὲ Οἰάνθεια καὶ ταύτῃ ὁμοροῦσά ἐστι Ναύπακτος. πλὴν δὲ Ἀμφίσσης ὑπʼ Ἀχαιῶν οἱ ἄλλοι Πατρέων ἄρχονται, βασιλέως σφίσι δόντος Αὐγούστου. ἐν Οἰανθείᾳ δὲ Ἀφροδίτης τε ἱερὸν καὶ ὀλίγον ὑπὲρ τὴν πόλιν κυπαρίσσου τε ἀναμὶξ καὶ τῆς πίτυός ἐστιν ἄλσος καὶ ναός τε Ἀρτέμιδος καὶ ἄγαλμα ἐν τῷ ἄλσει· γραφαὶ δὲ ἐπὶ τῶν τοίχων ἐξίτηλοί τε ἦσαν ὑπὸ τοῦ χρόνου καὶ οὐδὲν ἔτι ἐλείπετο ἐς θέαν αὐτῶν.
38.10. I gather that the city got its name from a woman or a nymph, while as for Naupactus, I have heard it said that the Dorians under the sons of Aristomachus built here the vessels in which they crossed to the Peloponnesus, thus, it is said, giving to the place its name. My account of Naupactus, how the Athenians took it from the Locrians and gave it as a home to those who seceded to Ithome at the time of the earthquake at Lacedaemon, and how, after the Athenian disaster at Aegospotami, the Lacedaemonians expelled the Messenians from Naupactus, all this I have fully related in my history of Messenia. When the Messenians were forced to leave, the Locrians gathered again at Naupactus.
38.10. κληθῆναι δὲ ἀπὸ γυναικὸς ἢ νύμφης τεκμαίρομαι τὴν πόλιν, ἐπεὶ ἐπὶ Ναυπάκτῳ γε οἶδα εἰρημένον ὡς Δωριεῖς οἱ ὁμοῦ τοῖς Ἀριστομάχου παισὶ τὰ πλοῖα αὐτόθι ἐποιήσαντο, οἷς ἐς Πελοπόννησον ἐπεραιώθησαν· καὶ ἀντὶ τούτου γενέσθαι τὸ ὄνομα τῷ χωρίῳ φασί. τὰ δέ μοι Ναυπακτίων, ὡς τοῖς ἐς Ἰθώμην ἀποστᾶσιν ὁμοῦ τῷ σεισμῷ τῷ ἐν Λακεδαίμονι Ἀθηναῖοι Ναύπακτον ἐνοικῆσαί σφισιν ἔδοσαν ἀφελόμενοι τοὺς Λοκροὺς καὶ ὡς τοῦ Ἀθηναίων ὕστερον πταίσματος τοῦ ἐν Αἰγὸς ποταμοῖς Λακεδαιμόνιοι τοὺς Μεσσηνίους ἐδίωξαν καὶ ἐκ τῆς Ναυπάκτου, τάδε μὲν ἐπεξῆλθέ μοι καὶ ἐς πλέον ἡ Μεσσηνία συγγραφή· ἐκλιπόντων δὲ ὑπὸ ἀνάγκης τῶν Μεσσηνίων, οὕτως οἱ Λοκροὶ συνελέγχθησαν αὖθις ἐς τὴν Ναύπακτον.
38.11. The epic poem called the Naupactia by the Greeks is by most people assigned to a poet of Miletus, while Charon, the son of Pythes, says that it is a composition of Carcinus of Naupactus. I am one of those who agree with the Lampsacenian writer. For what reason could there be in giving the name of Naupactia to a poem about women composed by an author of Miletus?
38.11. τὰ δὲ ἔπη τὰ Ναυπάκτια ὀνομαζόμενα ὑπὸ Ἑλλήνων ἀνδρὶ ἐσποιοῦσιν οἱ πολλοὶ Μιλησίῳ· Χάρων δὲ ὁ Πύθεώ φησιν αὐτὰ ποιῆσαι Ναυπάκτιον Καρκίνον. ἑπόμεθα δὲ καὶ ἡμεῖς τῇ τοῦ Λαμψακηνοῦ δόξῃ· τίνα γὰρ καὶ λόγον ἔχοι ἂν ἔπεσιν ἀνδρὸς Μιλησίου πεποιημένοις ἐς γυναῖκας τεθῆναί σφισιν ὄνομα Ναυπάκτια;
38.12. Here there is on the coast a temple of Poseidon with a standing image made of bronze; there is also a sanctuary of Artemis with an image of white marble. She is in the attitude of one hurling a javelin, and is surnamed Aetolian. In a cave Aphrodite is worshipped, to whom prayers are offered for various reasons, and especially by widows who ask the goddess to grant them marriage.
38.12. ἐνταῦθα ἔστι μὲν ἐπὶ θαλάσσῃ ναὸς Ποσειδῶνος καὶ ἄγαλμα ὀρθὸν χαλκοῦ πεποιημένον, ἔστι δὲ καὶ ἱερὸν Ἀρτέμιδος καὶ ἄγαλμα λευκοῦ λίθου· σχῆμα δὲ ἀκοντιζούσης παρέχεται καὶ ἐπίκλησιν εἴληφεν Αἰτωλή. Ἀφροδίτη δὲ ἔχει μὲν ἐν σπηλαίῳ τιμάς· εὔχονται δὲ καὶ ἄλλων εἵνεκα καὶ αἱ γυναῖκες μάλιστα αἱ χῆραι γάμον αἰτοῦσι παρὰ τῆς θεοῦ.
38.13. The sanctuary of Asclepius I found in ruins, but it was originally built by a private person called Phalysius. For he had a complaint of the eyes, and when he was almost blind the god at Epidaurus sent to him the poetess Anyte, who brought with her a sealed tablet. The woman thought that the god's appearance was a dream, but it proved at once to be a waking vision. For she found in her own hands a sealed tablet; so sailing to Naupactus she bade Phalysius take away the seal and read what was written. He did not think it possible to read the writing with his eyes in such a condition, but hoping to get some benefit from Asclepius he took away the seal. When he had looked at the wax he recovered his sight, and gave to Anyte what was written on the tablet, two thousand staters of gold.
38.13. τοῦ δὲ Ἀσκληπιοῦ τὸ ἱερὸν ἐρείπια ἦν, ἐξ ἀρχῆς δὲ ᾠκοδόμησεν αὐτὸ ἀνὴρ ἰδιώτης Φαλύσιος. νοσήσαντι γάρ οἱ τοὺς ὀφθαλμοὺς καὶ οὐ πολὺ ἀποδέον τυφλῷ ὁ ἐν Ἐπιδαύρῳ πέμπει θεὸς Ἀνύτην τὴν ποιήσασαν τὰ ἔπη φέρουσαν σεσημασμένην δέλτον. τοῦτο ἐφάνη τῇ γυναικὶ ὄψις ὀνείρατος, ὕπαρ μέντοι ἦν αὐτίκα· καὶ εὗρέ τε ἐν ταῖς χερσὶ ταῖς αὑτῆς σεσημασμένην δέλτον καὶ πλεύσασα ἐς τὴν Ναύπακτον ἐκέλευσεν ἀφελόντα τὴν σφραγῖδα Φαλύσιον ἐπιλέγεσθαι τὰ γεγραμμένα. τῷ δὲ ἄλλως μὲν οὐ δυνατὰ ἐφαίνετο ἰδεῖν τὰ γράμματα ἔχοντι οὕτω τῶν ὀφθαλμῶν· ἐλπίζων δέ τι ἐκ τοῦ Ἀσκληπιοῦ χρηστὸν ἀφαιρεῖ τὴν σφραγῖδα, καὶ ἰδὼν ἐς τὸν κηρὸν ὑγιής τε ἦν καὶ δίδωσι τῇ Ἀνύτῃ τὸ ἐν τῇ δέλτῳ γεγραμμένον, στατῆρας δισχιλίους χρυσοῦ.