7.2. When you have come from the Corinthian to the Sicyonian territory you see the tomb of Lycus the Messenian, whoever this Lycus may be; for I can discover no Messenian Lycus who practised the pentathlon or won a victory at Olympia. This tomb is a mound of earth, but the Sicyonians themselves usually bury their dead in a uniform manner. They cover the body in the ground, and over it they build a basement of stone upon which they set pillars. Above these they put something very like the pediment of a temple. They add no inscription, except that they give the dead man's name without that of his father and bid him farewell.
7.2. ἐκ δὲ τῆς Κορινθίας ἐλθοῦσιν ἐς τὴν Σικυωνίαν Λύκου Μεσσηνίου μνῆμά ἐστιν, ὅστις δὴ οὗτος ὁ Λύκος· οὐ γάρ τινα Λύκον εὑρίσκω Μεσσήνιον ἀσκήσαντα πένταθλον οὐδὲ Ὀλυμπικὴν ἀνῃρημένον νίκην. τοῦτο μὲν δὴ χῶμά ἐστι γῆς, αὐτοὶ δὲ Σικυώνιοι τὰ πολλὰ ἐοικότι τρόπῳ θάπτουσι. τὸ μὲν σῶμα γῇ κρύπτουσι, λίθου δὲ ἐποικοδομήσαντες κρηπῖδα κίονας ἐφιστᾶσι καὶ ἐπʼ αὐτοῖς ἐπίθημα ποιοῦσι κατὰ τοὺς ἀετοὺς μάλιστα τοὺς ἐν τοῖς ναοῖς· ἐπίγραμμα δὲ ἄλλο μὲν ἐπιγράφουσιν οὐδέν, τὸ δὲ ὄνομα ἐφʼ αὑτοῦ καὶ οὐ πατρόθεν ὑπειπόντες κελεύουσι τὸν νεκρὸν χαίρειν.
7.3. After the tomb of Lycus, but on the other side of the Asopus, there is on the right the Olympium, and a little farther on, to the left of the road, the grave of Eupolis, the Athenian comic poet. Farther on, if you turn in the direction of the city, you see the tomb of Xenodice, who died in childbirth. It has not been made after the native fashion, but so as to harmonize best with the painting, which is very well worth seeing.
7.3. μετὰ δὲ τὸ μνῆμα τοῦ Λύκου διαβεβηκόσιν ἤδη τὸν Ἀσωπόν, ἔστιν ἐν δεξιᾷ τὸ Ὀλύμπιον, ὀλίγον δὲ ἔμπροσθεν ἐν ἀριστερᾷ τῆς ὁδοῦ τάφος Εὐπόλιδι Ἀθηναίῳ ποιήσαντι κωμῳδίαν. προελθοῦσι δὲ καὶ ἐπιστρέψασιν ὡς ἐπὶ τὴν πόλιν Ξενοδίκης μνῆμά ἐστιν ἀποθανούσης ἐν ὠδῖσι· πεποίηται δὲ οὐ κατὰ τὸν ἐπιχώριον τρόπον, ἀλλʼ ὡς ἂν τῇ γραφῇ μάλιστα ἁρμόζοι· γραφὴ δὲ εἴπερ ἄλλη τις καὶ αὕτη ἐστὶ θέας ἀξία.
7.4. Farther on from here is the grave of the Sicyonians who were killed at Pellene, at Dyme of the Achaeans, in Megalopolis and at Sellasia. Their story I will relate more fully presently. By the gate they have a spring in a cave, the water of which does not rise out of the earth, but flows down from the roof of the cave. For this reason it is called the Dripping Spring.
7.4. προελθοῦσι δὲ ἐντεῦθεν τάφος Σικυωνίοις ἐστίν, ὅσοι περὶ Πελλήνην καὶ Δύμην τὴν Ἀχαιῶν καὶ ἐν Μεγάλῃ πόλει καὶ περὶ Σελλασίαν ἐτελεύτησαν· τὰ δὲ ἐς αὐτοὺς σαφέστερον ἐν τοῖς ἐφεξῆς δηλώσω. πρὸς δὲ τῇ πύλῃ πηγή ἐστί σφισιν ἐν σπηλαίῳ, ἧς τὸ ὕδωρ οὐκ ἄνεισιν ἐκ γῆς, ἐπιρρεῖ δὲ ἐκ τοῦ ὀρόφου τοῦ σπηλαίου· καὶ καλεῖται διʼ αὐτὸ Στάζουσα ἡ πηγή.
7.5. On the modern citadel is a sanctuary of Fortune of the Height, and after it one of the Dioscuri. Their images and that of Fortune are of wood. On the stage of the theater built under the citadel is a statue of a man with a shield, who they say is Aratus, the son of Cleinias. After the theater is a temple of Dionysus. The god is of gold and ivory, and by his side are Bacchanals of white marble. These women they say are sacred to Dionysus and maddened by his inspiration. The Sicyonians have also some images which are kept secret. These one night in each year they carry to the temple of Dionysus from what they call the Cosmeterium (Tiring-room), and they do so with lighted torches and native hymns.
7.5. ἐν δὲ τῇ νῦν ἀκροπόλει Τύχης ἱερόν ἐστιν Ἀκραίας, μετὰ δὲ αὐτὸ Διοσκούρων· ξόανα δὲ οὗτοί τε καὶ τὸ ἄγαλμα τῆς Τύχης ἐστί. τοῦ θεάτρου δὲ ὑπὸ τὴν ἀκρόπολιν ᾠκοδομημένου τὸν ἐν τῇ σκηνῇ πεποιημένον ἄνδρα ἀσπίδα ἔχοντα Ἄρατόν φασιν εἶναι τὸν Κλεινίου. μετὰ δὲ τὸ θέατρον Διονύσου ναός ἐστι· χρυσοῦ μὲν καὶ ἐλέφαντος ὁ θεός, παρὰ δὲ αὐτὸν Βάκχαι λίθου λευκοῦ. ταύτας τὰς γυναῖκας ἱερὰς εἶναι καὶ Διονύσῳ μαίνεσθαι λέγουσιν. ἄλλα δὲ ἀγάλματα ἐν ἀπορρήτῳ Σικυωνίοις ἐστί· ταῦτα μιᾷ καθʼ ἕκαστον ἔτος νυκτὶ ἐς τὸ Διονύσιον ἐκ τοῦ καλουμένου κοσμητηρίου κομίζουσι, κομίζουσι δὲ μετὰ δᾴδων τε ἡμμένων καὶ ὕμνων ἐπιχωρίων.
7.6. The first is the one named Baccheus, set up by Androdamas, the son of Phlias, and this is followed by the one called Lysius (Deliverer), brought from Thebes by the Theban Phanes at the command of the Pythian priestess. Phanes came to Sicyon when Aristomachus, the son of Cleodaeus, failed to understand the oracle given him, and therefore failed to return to the Peloponnesus. As you walk from the temple of Dionysus to the market-place you see on the right a temple of Artemis of the lake. A look shows that the roof has fallen in, but the inhabitants cannot tell whether the image has been removed or how it was destroyed on the spot.
7.6. ἡγεῖται μὲν οὖν ὃν Βάκχειον ὀνομάζουσιν—Ἀνδροδάμας σφίσιν ὁ Φλάντος τοῦτον ἱδρύσατο—, ἕπεται δὲ ὁ καλούμενος Λύσιος, ὃν Θηβαῖος Φάνης εἰπούσης τῆς Πυθίας ἐκόμισεν ἐκ Θηβῶν. ἐς δὲ Σικυῶνα ἦλθεν ὁ Φάνης, ὅτε Ἀριστόμαχος ὁ Κλεοδαίου τῆς γενομένης μαντείας ἁμαρτὼν διʼ αὐτὸ καὶ καθόδου τῆς ἐς Πελοπόννησον ἥμαρτεν. ἐκ δὲ τοῦ Διονυσίου βαδίζουσιν ἐς τὴν ἀγοράν, ἔστι ναὸς Ἀρτέμιδος ἐν δεξιᾷ Λιμναίας. καὶ ὅτι μὲν κατερρύηκεν ὁ ὄροφος, δῆλά ἐστιν ἰδόντι· περὶ δὲ τοῦ ἀγάλματος οὔτε ὡς κομισθέντος ἑτέρωσε οὔτε ὅντινα αὐτοῦ διεφθάρη τρόπον εἰπεῖν ἔχουσιν.
7.7. Within the market-place is a sanctuary of Persuasion; this too has no image. The worship of Persuasion was established among them for the following reason. When Apollo and Artemis had killed Pytho they came to Aegialea to obtain purification. Dread coming upon them at the place now named Fear, they turned aside to Carmanor in Crete, and the people of Aegialea were smitten by a plague. When the seers bade them propitiate Apollo and Artemis, they sent seven boys and seven maidens as suppliants to the river Sythas.
7.7. ἐς δὲ τὴν ἀγορὰν ἐσελθοῦσι Πειθοῦς ἐστιν ἱερὸν οὐδὲ τοῦτο ἄγαλμα ἔχον. Πειθὼ δὲ ἐπὶ λόγῳ τοιῷδε αὐτοῖς κατέστη σέβεσθαι. Ἀπόλλων καὶ Ἄρτεμις ἀποκτείναντες Πύθωνα παρεγένοντο ἐς τὴν Αἰγιάλειαν καθαρσίων ἕνεκα. γενομένου δέ σφισι δείματος, ἔνθα καὶ νῦν Φόβον ὀνομάζουσι τὸ χωρίον, οἱ μὲν ἐς Κρήτην παρὰ Καρμάνορα ἀπετράποντο, τοὺς δὲ ἀνθρώπους ἐν τῇ Αἰγιαλείᾳ νόσος ἐπέλαβε· καὶ σφᾶς ἐκέλευον οἱ μάντεις Ἀπόλλωνα ἱλάσασθαι καὶ Ἄρτεμιν.
7.8. They say that the deities, persuaded by these, came to what was then the citadel, and the place that they reached first is the sanctuary of Persuasion. Conformable with this story is the ceremony they perform at the present day; the children go to the Sythas at the feast of Apollo, and having brought, as they pretend, the deities to the sanctuary of Persuasion, they say that they take them back again to the temple of Apollo. The temple stands in the modern market-place, and was originally, it is said, made by Proetus, because in this place his daughters recovered from their madness.
7.8. οἱ δὲ παῖδας ἑπτὰ καὶ ἴσας παρθένους ἐπὶ τὸν Σύθαν ποταμὸν ἀποστέλλουσιν ἱκετεύοντας· ὑπὸ τούτων δὲ πεισθέντας τοὺς θεούς φασιν ἐς τὴν τότε ἀκρόπολιν ἐλθεῖν, καὶ ὁ τόπος ἔνθα πρῶτον ἀφίκοντο Πειθοῦς ἐστιν ἱερόν. τούτοις δὲ ἐοικότα καὶ νῦν ἔτι ποιεῖται· καὶ γὰρ ἐπὶ τὸν Σύθαν ἴασιν οἱ παῖδες τῇ ἑορτῇ τοῦ Ἀπόλλωνος, καὶ ἀγαγόντες δὴ τοὺς θεοὺς ἐς τὸ τῆς Πειθοῦς ἱερὸν αὖθις ἀπάγειν ἐς τὸν ναόν φασι τοῦ Ἀπόλλωνος. ὁ δὲ ναὸς ἔστι μὲν ἐν τῇ νῦν ἀγορᾷ, τὸ δὲ ἐξ ἀρχῆς λέγουσιν αὐτὸν ὑπὸ Προίτου ποιηθῆναι· τὰς γάρ οἱ θυγατέρας ἐνταῦθα τῆς μανίας παύσασθαι.
7.9. It is also said that in this temple Meleager dedicated the spear with which he slew the boar. There is also a story that the flutes of Marsyas are dedicated here. When the Silenus met with his disaster, the river Marsyas carried the flutes to the Maeander; reappearing in the Asopus they were cast ashore in the Sicyonian territory and given to Apollo by the shepherd who found them. I found none of these offerings still in existence, for they were destroyed by fire when the temple was burnt. The temple that I saw, and its image, were dedicated by Pythocles.
7.9. λέγουσι δὲ καὶ τάδε, ὡς Μελέαγρος ἐς τοῦτον τὸν ναὸν ἀνέθηκε τὴν λόγχην ᾗ τὸν ὗν κατειργάσατο. καὶ αὐλοὺς ἀνατεθῆναί φασιν ἐνταῦθα τοὺς Μαρσύου· γενομένης γὰρ τῷ Σιληνῷ τῆς συμφορᾶς τὸν ποταμὸν τὸν Μαρσύαν κατενεγκεῖν αὐτοὺς ἐς τὸν Μαίανδρον, ἀναφανέντας δὲ ἐν τῷ Ἀσωπῷ καὶ κατὰ τὴν Σικυωνίαν ἐκπεσόντας ὑπὸ ποιμένος τοῦ εὑρόντος δοθῆναι τῷ Ἀπόλλωνι. τούτων τῶν ἀναθημάτων οὐδὲν ἔτι ἐλείπετο, συγκατεκαύθη γὰρ ἐμπιπραμένῳ τῷ ναῷ· τὸν δὲ ἐπʼ ἐμοῦ ναὸν καὶ τὸ ἄγαλμα Πυθοκλῆς ἀνέθηκεν.
8.1. The precinct near the sanctuary of Persuasion that is devoted to Roman emperors was once the house of the tyrant Cleon. He became tyrant in the modern city there was another tyranny while the Sicyonians still lived in the lower city, that of Cleisthenes, the son of Aristonymus, the son of Myron. Before this house is a hero-shrine of Aratus, whose achievements eclipsed those of all contemporary Greeks. His history is as follows.
8.1. τῷ δὲ τῆς Πειθοῦς ἱερῷ τὸ ἐγγὺς τέμενος ἀνειμένον βασιλεῦσι Ῥωμαίων οἰκία ποτὲ ἦν Κλέωνος τυράννου· Κλεισθένης μὲν γὰρ ὁ Ἀριστωνύμου τοῦ Μύρωνος ἐχόντων ἔτι τὴν κάτω πόλιν Σικυωνίων ἐτυράννησε, Κλέων δὲ ἐν τῇ νῦν πόλει. πρὸ ταύτης τῆς οἰκίας ἡρῷόν ἐστιν Ἀράτου μέγιστα Ἑλλήνων ἐργασαμένου τῶν ἐφʼ αὑτοῦ· ἔχει δὲ ὧδε τὰ ἐς αὐτόν.
8.2. After the despotism of Cleon, many of those in authority were seized with such an ungovernable passion for tyranny that two actually became tyrants together, Euthydemus and Timocleidas. These were expelled by the people, who made Cleinias, the father of Aratus, their champion. A few years afterwards Abantidas became tyrant. Before this time Cleinias had met his death, and Aratus went into exile, either of his own accord or because he was compelled to do so by Abantidas. Now Abantidas was killed by some natives, and his father Paseas immediately became tyrant.
8.2. μετὰ Κλέωνα μοναρχήσαντα ἐνέπεσε τῶν ἐν τέλει πολλοῖς ἐπιθυμία τυραννίδος οὕτω δή τι ἀκάθεκτος ὡς καὶ ἄνδρας δύο Εὐθύδημον καὶ Τιμοκλείδαν ὁμοῦ τυραννῆσαι. τούτους μὲν οὖν ἐξέβαλεν ὁ δῆμος, Κλεινίαν τὸν πατέρα Ἀράτου προστησάμενος· ἔτεσι δὲ ὕστερον οὐ πολλοῖς ἐτυράννησεν Ἀβαντίδας. Κλεινίᾳ μὲν οὖν συνεβεβήκει πρότερον ἔτι ἡ τελευτή· Ἄρατον δὲ Ἀβαντίδας φυγάδα ἐποίησεν, ἢ καὶ αὐτὸς ἀπεχώρησεν Ἄρατος ἐθελοντής. Ἀβαντίδαν μὲν οὖν κτείνουσιν ἄνδρες τῶν ἐπιχωρίων, τύραννος δὲ αὐτίκα ἐγεγόνει ὁ Ἀβαντίδου πατὴρ Πασέας·
8.3. He was killed by Nicocles, who succeeded him. This Nicocles was attacked by Aratus with a force of Sicyonian exiles and Argive mercenaries. Making his attempt by night, he eluded some of the defenders in the darkness; the others he overcame, and forced his way within the wall. Day was now breaking, and taking the populace with him he hastened to the tyrant's house. This he easily captured, but Nicocles himself succeeded in making his escape. Aratus restored equality of political rights to the Sicyonians, striking a bargain for those in exile; he restored to them their houses and all their other possessions which had been sold, compensating the buyers out of his own purse.
8.3. Νικοκλῆς δὲ ἐκεῖνον ἀνελὼν ἐτυράννησεν αὐτός. ἐπὶ τοῦτον τὸν Νικοκλέα Ἄρατος ἀφικόμενος Σικυωνίων φυγάσι καὶ Ἀργείοις μισθωτοῖς τοὺς μὲν ἔλαθεν ἅτε ἐν σκότῳ—νύκτωρ γὰρ δὴ τὴν ἐπιχείρησιν ἐποιεῖτο—, τοὺς δὲ καὶ βιασάμενος τῶν φυλασσόντων ἐγένετο ἐντὸς τείχους· καὶ —ὑπέφαινε γὰρ ἕως ἤδη—προσλαβὼν τὸν δῆμον ἐπὶ τὴν οἰκίαν σπουδῇ τὴν τυραννικὴν τρέπεται. καὶ ταύτην μὲν εἷλεν οὐ χαλεπῶς, ὁ δὲ Νικοκλῆς αὐτὸς ἔλαθεν ἀποδράς. Σικυωνίοις δὲ ἀπέδωκεν Ἄρατος ἐξ ἴσου πολιτεύεσθαι διαλλάξας τοῖς φεύγουσιν, οἰκίας μὲν φυγάσι καὶ ὅσα τῶν κτημάτων ἄλλα [ἃ] ἐπέπρατο ἀποδούς, τιμὴν δὲ τοῖς πριαμένοις διέλυσεν αὐτός.
8.4. Moreover, as all the Greeks were afraid of the Macedonians and of Antigonus, the guardian of Philip, the son of Demetrius, he induced the Sicyonians, who were Dorians, to join the Achaean League. He was immediately elected general by the Achaeans, and leading them against the Locrians of Amphissa and into the land of the Aetolians, their enemies, he ravaged their territory. Corinth was held by Antigonus, and there was a Macedonian garrison in the city, but he threw them into a panic by the suddenness of his assault, winning a battle and killing among others Persaeus, the commander of the garrison, who had studied philosophy under Zeno, the son of Mnaseas.
8.4. καὶ—ἦν γὰρ δέος τοῖς πᾶσιν Ἕλλησι Μακεδόνων καὶ Ἀντιγόνου Φίλιππον ἐπιτροπεύοντος τὸν Δημητρίου—, τοῦδε ἕνεκα τοὺς Σικυωνίους ἐς τὸ Ἀχαιῶν συνέδριον ἐσήγαγε Δωριεῖς ὄντας. αὐτίκα δὲ στρατηγὸς ὑπὸ τῶν Ἀχαιῶν ᾕρητο, καὶ σφᾶς ἐπὶ Λοκροὺς τοὺς Ἀμφισσέας ἀγαγὼν καὶ ἐς τὴν Αἰτωλῶν πολεμίων ὄντων τὴν γῆν ἐπόρθησε· Κόρινθον δὲ ἔχοντος Ἀντιγόνου καὶ φρουρᾶς Μακεδόνων ἐνούσης τοὺς Μακεδόνας τῷ αἰφνιδίῳ τῆς ἐπιθέσεως κατέπληξε καὶ ἄλλους τε κρατήσας μάχῃ διέφθειρε καὶ Περσαῖον ἐπὶ τῇ φρουρᾷ τεταγμένον, ὃς παρὰ Ζήνωνα τὸν Μνασέου κατὰ μάθησιν σοφίας ἐφοίτησεν.
8.5. When Aratus had liberated Corinth, the League was joined by the Epidaurians and Troezenians inhabiting Argolian Acte, and by the Megarians among those beyond the Isthmus, while Ptolemy made an alliance with the Achaeans. The Lacedaemonians and king Agis, the son of Eudamidas, surprised and took Pellene by a sudden onslaught, but when Aratus and his army arrived they were defeated in an engagement, evacuated Pellene, and returned home under a truce.
8.5. ἐλευθερώσαντος δὲ Ἀράτου Κόρινθον προσεχώρησαν μὲν ἐς τὸ συνέδριον Ἐπιδαύριοι καὶ Τροιζήνιοι οἱ τὴν Ἀργολίδα Ἀκτὴν οἰκοῦντες καὶ τῶν ἐκτὸς ἰσθμοῦ Μεγαρεῖς, συμμαχίαν δὲ πρὸς Ἀχαιοὺς Πτολεμαῖος ἐποιήσατο. Λακεδαιμόνιοι δὲ καὶ Ἆγις ὁ Εὐδαμίδου βασιλεὺς ἔφθησαν μὲν Πελλήνην ἑλόντες ἐξ ἐπιδρομῆς, ἥκοντι δὲ Ἀράτῳ καὶ τῇ στρατιᾷ συμβαλόντες ἐκρατήθησαν καὶ τὴν Πελλήνην ἐκλιπόντες ἀναχωροῦσιν οἴκαδε ὑπόσπονδοι.
8.6. After his success in the Peloponnesus, Aratus thought it a shame to allow the Macedonians to hold unchallenged Peiraeus, Munychia, Salamis, and Sunium; but not expecting to be able to take them by force he bribed Diogenes, the commander of the garrisons, to give up the positions for a hundred and fifty talents, himself helping the Athenians by contributing a sixth part of the sum. He induced Aristomachus also, the tyrant of Argos, to restore to the Argives their democracy and to join the Achaean League; he captured Mantinea from the Lacedaemonians who held it. But no man finds all his plans turn out according to his liking, and even Aratus was compelled to become an ally of the Macedonians and Antigonus in the following way.
8.6. Ἄρατος δέ, ὥς οἱ τὰ ἐν Πελοποννήσῳ προεκεχωρήκει, δεινὸν ἡγεῖτο Πειραιᾶ καὶ Μουνυχίαν, ἔτι δὲ Σαλαμῖνα καὶ Σούνιον ἐχόμενα ὑπὸ Μακεδόνων περιοφθῆναι, καὶ—οὐ γὰρ ἤλπιζε δύνασθαι πρὸς βίαν αὐτὰ ἐξελεῖν—Διογένην πείθει τὸν ἐν τοῖς φρουροῖς ἄρχοντα ἀφεῖναι τὰ χωρία ἐπὶ ταλάντοις πεντήκοντα καὶ ἑκατόν, καὶ τῶν χρημάτων συνετέλεσεν αὐτὸς Ἀθηναίοις ἕκτον μέρος. ἔπεισε δὲ καὶ Ἀριστόμαχον τυραννοῦντα ἐν Ἄργει δημοκρατίαν ἀποδόντα Ἀργείοις ἐς τὸ Ἀχαϊκὸν συντελεῖν, Μαντίνειάν τε Λακεδαιμονίων ἐχόντων εἷλεν. ἀλλὰ γὰρ οὐ πάντα ἀνθρώπῳ τελεῖται κατὰ γνώμην, εἰ δὴ καὶ Ἄρατον κατέλαβεν ἀνάγκη γενέσθαι Μακεδόνων καὶ Ἀντιγόνου σύμμαχον· ἐγένετο δὲ οὕτως.
9.1. Cleomenes, the son of Leonidas, the son of Cleonymus, having succeeded to the kingship at Sparta, resembled Pausanias in being dissatisfied with the established constitution and in aiming at a tyranny. A more fiery man than Pausanias, and no coward, he quickly succeeded by spirit and daring in accomplishing all his ambition. He poisoned Eurydamidas, the king of the other royal house, while yet a boy, raised to the throne by means of the ephors his brother Epicleidas, destroyed the power of the senate, and appointed in its stead a nominal Council of Fathers. Ambitious for greater things and for supremacy over the Greeks, he first attacked the Achaeans, hoping if successful to have them as allies, and especially wishing that they should not hinder his activities.
9.1. Κλεομένης ὁ Λεωνίδου τοῦ Κλεωνύμου παραλαβὼν τὴν βασιλείαν ἐν Σπάρτῃ Παυσανίαν ἐμιμεῖτο τυραννίδος τε ἐπιθυμῶν καὶ νόμοις τοῖς καθεστηκόσιν οὐκ ἀρεσκόμενος. ἅτε δὲ ὄντι αὐτῷ Παυσανίου θερμοτέρῳ καὶ οὐ φιλοψύχῳ ταχὺ τὰ πάντα ὑπὸ φρονήματος καὶ τόλμης κατείργαστο, καὶ βασιλέα τε οἰκίας τῆς ἑτέρας Εὐρυδαμίδαν παῖδα ἔτι ἀνελὼν φαρμάκῳ διὰ τῶν ἐφορευόντων ἐς Ἐπικλείδαν τὸν ἀδελφὸν μετέστησε τὴν ἀρχὴν καὶ τὸ κράτος τῆς γερουσίας καταλύσας πατρονόμους τῷ λόγῳ κατέστησεν ἀντʼ αὐτῶν. ἐπιθυμῶν δὲ πραγμάτων μειζόνων καὶ ἀρχῆς τῶν Ἑλλήνων, ἐπέθετο Ἀχαιοῖς πρώτοις, συμμάχους ἐλπίζων ἕξειν ἢν κρατήσῃ καὶ μάλιστα ἐμποδὼν οὐκ ἐθέλων εἶναί οἱ τοῖς δρωμένοις.
9.2. Engaging them at Dyme beyond Patrae, Aratus being still leader of the Achaeans, he won the victory. In fear for the Achaeans and for Sicyon itself, Aratus was forced by this defeat to bring in Antigouus as an ally. Cleomenes had violated the peace which he had made with Antigonus and had openly acted in many ways contrary to treaty, especially in laying waste Megalopolis. So Antigonus crossed into the Peloponnesus and the Achaeans met Cleomenes at Sellasia. The Achaeans were victorious, the people of Sellasia were sold into slavery, and Lacedaemon itself was captured. Antigonus and the Achaeans restored to the Lacedaemonians the constitution of their fathers;
9.2. συμβαλὼν δὲ περὶ Δύμην τὴν ὑπὲρ Πατρῶν, Ἀράτου καὶ τότε ἡγουμένου τῶν Ἀχαιῶν, νικᾷ τῇ μάχῃ. τοῦτο Ἄρατον ἠνάγκασεν ὑπέρ τε Ἀχαιῶν καὶ αὐτῆς Σικυῶνος δείσαντα Ἀντίγονον ἐπάγεσθαι. Κλεομένους δὲ παραβάντος ἣν πρὸς Ἀντίγονον συνέθετο εἰρήνην καὶ παράσπονδα ἐκ τοῦ φανεροῦ καὶ ἄλλα δράσαντος καὶ Μεγαλοπολίτας ποιήσαντος ἀναστάτους, οὕτω διαβάντος ἐς Πελοπόννησον Ἀντιγόνου συμβάλλουσιν Ἀχαιοὶ Κλεομένει περὶ Σελλασίαν. νικησάντων δὲ τῶν Ἀχαιῶν Σελλασία τε ἠνδραποδίσθη καὶ αὐτὴ Λακεδαίμων ἑάλω. Λακεδαιμονίοις μὲν οὖν ἀπέδωκεν Ἀντίγονος καὶ Ἀχαιοὶ πολιτείαν τὴν πάτριον·
9.3. but of the children of Leonidas, Epicleidas was killed in the battle, and Cleomenes fled to Egypt. Held in the highest honor by Ptolemy, he came to be cast into prison, being convicted of inciting Egyptians to rebel against their king. He made his escape from prison and began a riot among the Alexandrians, but at last, on being captured, he fell by his own hand. The Lacedaemonians, glad to be rid of Cleomenes, refused to be ruled by kings any longer, but the rest of their ancient constitution they have kept to the present day. Antigonus remained a constant friend of Aratus, looking upon him as a benefactor who hid helped him to accomplish brilliant deeds.
9.3. τῶν δὲ Λεωνίδου παίδων Ἐπικλείδας μὲν ἀπέθανεν ἐν τῇ μάχῃ, Κλεομένην δὲ φεύγοντα ἐς Αἴγυπτον καὶ τιμῆς παρὰ Πτολεμαίῳ πρῶτα ἔχοντα συνέβη δεθῆναι, καταγνωσθέντα Αἰγυπτίων ἄνδρας ἐπὶ τὸν βασιλέα συνιστάναι. καὶ ἀπέδρα μὲν ἐκ τοῦ δεσμωτηρίου καὶ τοῖς Ἀλεξανδρεῦσιν ἀρχὴν θορύβου παρέσχε· τέλος δέ, ὡς ἡλίσκετο, ἀπέσφαξεν αὑτόν. Λακεδαιμόνιοι δὲ ἄσμενοι Κλεομένους ἀπαλλαγέντες βασιλεύεσθαι μὲν οὐκέτι ἠξίωσαν, τὰ δὲ λοιπὰ καὶ ἐς τόδε διαμένει σφίσιν ἐκείνης τῆς πολιτείας. Ἀράτῳ δὲ Ἀντίγονος ἅτε ἀνδρὶ εὐεργέτῃ καὶ συγκατειργασμένῳ λαμπρὰ οὕτω διέμεινεν εὔνους.
9.4. But when Philip succeeded to the throne, since Aratus did not approve of his violent treatment of his subjects, and in some cases even opposed the accomplishment of his purposes, he killed Aratus by giving him secretly a dose of poison. This fate came upon Aratus at Aegium, from which place he was carried to Sicyon and buried, and there is still in that city the hero-shrine of Aratus. Philip treated two Athenians, Eurycleides and Micon, in a similar way. These men also, who were orators enjoying the confidence of the people, he killed by poison.
9.4. Φίλιππος δὲ ὡς παρέλαβε τὴν ἀρχήν —οὐ γὰρ αὐτὸν Ἄρατος θυμῷ πολλὰ ἐς τοὺς ἀρχομένους χρώμενον ἐπῄνει, τὰ δὲ καὶ ὡρμημένον ἐπεῖχε μὴ ποιεῖν—, τούτων ἕνεκεν ἀπέκτεινεν Ἄρατον, οὐδὲν προϊδομένῳ δούς οἱ φάρμακον. καὶ τὸν μὲν ἐξ Αἰγίου —ταύτῃ γὰρ τὸ χρεὼν ἐπέλαβεν αὐτὸν—ἐς Σικυῶνα κομίσαντες θάπτουσι, καὶ τὸ ἡρῷον Ἀράτειον ἔτι ὀνομάζεται· Φιλίππῳ δὲ καὶ ἐς Εὐρυκλείδην καὶ Μίκωνα Ἀθηναίους ὅμοια εἰργάσθη· καὶ γὰρ τούσδε ὄντας ῥήτορας καὶ οὐκ ἀπιθάνους τῷ δήμῳ φαρμάκοις ἔκτεινεν.
9.5. After all, Philip himself in his turn was fated to suffer disaster through the fatal cup. Philip's son, Demetrius, was poisoned by Perseus, his younger son, and grief at the murder brought the father also to his grave. I mention the incident in passing, with my mind turned to the inspired words of the poet Hesiod, that he who plots mischief against his neighbor directs it first to himself.
9.5. ἔμελλε δὲ ἄρα καὶ αὐτῷ Φιλίππῳ τὸ ἀνδροφόνον φάρμακον ἔσεσθαι συμφορά· τὸν γάρ οἱ παῖδα Δημήτριον ὁ νεώτερος τῶν Φιλίππου παίδων Περσεὺς φαρμάκῳ διέφθειρε καὶ διʼ αὐτὸ καὶ τῷ πατρὶ ἀθυμήσαντι παρέσχεν αἰτίαν ἀποθανεῖν. παρεδήλωσα δὲ τάδε ἀπιδὼν ἐς ⟨τὸ⟩ Ἡσιόδου σὺν θεῷ πεποιημένον, τὸν ἐπʼ ἄλλῳ βουλεύοντα ἄδικα ἐς αὑτὸν πρῶτον τρέπειν.
9.6. After the hero-shrine of Aratus is an altar to Isthmian Poseidon, and also a Zeus Meilichius (Gracious) and an Artemis named Patroa (Paternal), both of them very inartistic works. The Meilichius is like a pyramid, the Artemis like a pillar. Here too stand their council-chamber and a portico called Cleisthenean from the name of him who built it. It was built from spoils by Cleisthenes, who helped the Amphictyons in the war at Cirrha. In the market-place under the open sky is a bronze Zeus, a work of Lysippus, and by the side of it a gilded Artemis.
9.6. μετὰ δὲ ⟨τὸ⟩ Ἀράτου ἡρῷον ἔστι μὲν Ποσειδῶνι Ἰσθμίῳ βωμός, ἔστι δὲ Ζεὺς Μειλίχιος καὶ Ἄρτεμις ὀνομαζομένη Πατρῴα, σὺν τέχνῃ πεποιημένα οὐδεμιᾷ· πυραμίδι δὲ ὁ Μειλίχιος, ἡ δὲ κίονί ἐστιν εἰκασμένη. ἐνταῦθα καὶ βουλευτήριόν σφισι πεποίηται καὶ στοὰ καλουμένη Κλεισθένειος ἀπὸ τοῦ οἰκοδομήσαντος· ᾠκοδόμησε δὲ ἀπὸ λαφύρων ὁ Κλεισθένης αὐτὴν τὸν πρὸς Κίρρᾳ πόλεμον συμπολεμήσας Ἀμφικτύοσι. τῆς δὲ ἀγορᾶς ἐστιν ἐν τῷ ὑπαίθρῳ Ζεὺς χαλκοῦς, τέχνη Λυσίππου, παρὰ δὲ αὐτὸν Ἄρτεμις ἐπίχρυσος.
9.7. Hard by is a sanctuary of Apollo Lycius (Wolf-god), now fallen into ruins and not worth any attention. For wolves once so preyed upon their flocks that there was no longer any profit therefrom, and the god, mentioning a certain place where lay a dry log, gave an oracle that the bark of this log mixed with meat was to be set out for the beasts to eat. As soon as they tasted it the bark killed them, and that log lay in my time in the sanctuary of the Wolf-god, but not even the guides of the Sicyonians knew what kind of tree it was.
9.7. πλησίον δὲ Ἀπόλλωνός ἐστιν ἱερὸν Λυκίου, κατερρυηκός τε ἤδη καὶ ἥκιστα θέας ἄξιον. φοιτώντων γὰρ λύκων σφίσιν ἐπὶ τὰς ποίμνας ὡς μηδένα εἶναι καρπὸν ἔτι ἀπʼ αὐτῶν, ὁ θεὸς τόπον τινὰ εἰπὼν ἔνθα ἔκειτο αὖον ξύλον, τούτου φλοιὸν ἔχρησε τοῦ ξύλου καὶ κρέας ὁμοῦ προθεῖναι τοῖς θηρίοις· καὶ τοὺς μὲν αὐτίκα ὡς ἐγεύσαντο διέφθειρεν ὁ φλοιός, τὸ ξύλον δὲ ἐκεῖνο ἔκειτο μὲν ἐν τῷ ἱερῷ τοῦ Λυκίου, ὅ τι δὲ ἦν δένδρον οὐδὲ οἱ τῶν Σικυωνίων ἐξηγηταὶ συνίεσαν.
9.8. Next after this are bronze portrait statues, said to be the daughters of Proetus, but the inscription I found referred to other women. Here there is a bronze Heracles, made by Lysippus the Sicyonian, and hard by stands Hermes of the Market-place.
9.8. τούτου δέ εἰσιν εἰκόνες ἐφεξῆς χαλκαῖ· τὰς Προίτου θυγατέρας λέγουσιν εἶναι σφᾶς, τὸ δὲ ἐπίγραμμα ἐς γυναῖκας ἄλλας εἶχεν. ἐνταῦθα Ἡρακλῆς χαλκοῦς ἐστι· Λύσιππος ἐποίησεν αὐτὸν Σικυώνιος, καὶ πλησίον Ἑρμῆς ἕστηκεν Ἀγοραῖος.
10.1. In the gymnasium not far from the market-place is dedicated a stone Heracles made by Scopas. There is also in another place a sanctuary of Heracles. The whole of the enclosure here they name Paedize; in the middle of the enclosure is the sanctuary, and in it is an old wooden figure carved by Laphaes the Phliasian. I will now describe the ritual at the festival. The story is that on coming to the Sicyonian land Phaestus found the people giving offerings to Heracles as to a hero. Phaestus then refused to do anything of the kind, but insisted on sacrificing to him as to a god. Even at the present day the Sicyonians, after slaying a lamb and burning the thighs upon the altar, eat some of the meat as part of a victim given to a god, while the rest they offer as to a hero. The first day of the festival in honor of Heracles they name...; the second they call Heraclea.
10.1. ἐν δὲ τῷ γυμνασίῳ τῆς ἀγορᾶς ὄντι οὐ μακρὰν Ἡρακλῆς ἀνάκειται λίθου, Σκόπα ποίημα. ἔστι δὲ καὶ ἑτέρωθι ἱερὸν Ἡρακλέους· τὸν μὲν πάντα ἐνταῦθα περίβολον Παιδιζὴν ὀνομάζουσιν, ἐν μέσῳ δέ ἐστι τῷ περιβόλῳ τὸ ἱερόν, ἐν δὲ αὐτῷ ξόανον ἀρχαῖον, τέχνη Φλιασίου Λαφάους. ἐπὶ δὲ τῇ θυσίᾳ τοιάδε δρᾶν νομίζουσι. Φαῖστον ἐν Σικυωνίᾳ λέγουσιν ἐλθόντα καταλαβεῖν Ἡρακλεῖ σφᾶς ὡς ἥρωι ἐναγίζοντας· οὔκουν ἠξίου δρᾶν οὐδὲν ὁ Φαῖστος τῶν αὐτῶν, ἀλλʼ ὡς θεῷ θύειν. καὶ νῦν ἔτι ἄρνα οἱ Σικυώνιοι σφάξαντες καὶ τοὺς μηροὺς ἐπὶ τοῦ βωμοῦ καύσαντες τὰ μὲν ἐσθίουσιν ὡς ἀπὸ ἱερείου, τὰ δὲ ὡς ἥρωι τῶν κρεῶν ἐναγίζουσι. τῆς ἑορτῆς δέ, ἣν ἄγουσι τῷ Ἡρακλεῖ, τὴν προτέραν τῶν ἡμερῶν †ὀνόματα ὀνομάζοντες Ἡράκλεια δὴ καλοῦσι τὴν ὑστέραν.
10.2. From here is a way to a sanctuary of Asclepius. On passing into the enclosure you see on the left a building with two rooms. In the outer room lies a figure of Sleep, of which nothing remains now except the head. The inner room is given over to the Carnean Apollo; into it none may enter except the priests. In the portico lies a huge bone of a sea-monster, and after it an image of the Dream-god and Sleep, surnamed Epidotes (Bountiful), lulling to sleep a lion. Within the sanctuary on either side of the entrance is an image, on the one hand Pan seated, on the other Artemis standing.
10.2. ἐντεῦθέν ἐστιν ὁδὸς ἐς ἱερὸν Ἀσκληπιοῦ. παρελθοῦσι δὲ ἐς τὸν περίβολον ἐν ἀριστερᾷ διπλοῦν ἐστιν οἴκημα· κεῖται δὲ Ὕπνος ἐν τῷ προτέρῳ, καί οἱ πλὴν τῆς κεφαλῆς ἄλλο οὐδὲν ἔτι λείπεται. τὸ ἐνδοτέρω δὲ Ἀπόλλωνι ἀνεῖται Καρνείῳ, καὶ ἐς αὐτὸ οὐκ ἔστι πλὴν τοῖς ἱερεῦσιν ἔσοδος. κεῖται δὲ ἐν τῇ στοᾷ κήτους ὀστοῦν θαλασσίου μεγέθει μέγα καὶ μετʼ αὐτὸ ἄγαλμα Ὀνείρου καὶ Ὕπνος κατακοιμίζων λέοντα, Ἐπιδώτης δὲ ἐπίκλησιν. ἐς δὲ τὸ Ἀσκληπιεῖον ἐσιοῦσι καθʼ ἕτερον τῆς ἐσόδου τῇ μὲν Πανὸς καθήμενον ἄγαλμά ἐστι, τῇ δὲ Ἄρτεμις ἕστηκεν.
10.3. When you have entered you see the god, a beardless figure of gold and ivory made by Calamis. He holds a staff in one hand, and a cone of the cultivated pine in the other. The Sicyonians say that the god was carried to them from Epidaurus on a carriage drawn by two mules, that he was in the likeness of a serpent, and that he was brought by Nicagora of Sicyon, the mother of Agasicles and the wife of Echetimus. Here are small figures hanging from the roof. She who is on the serpent they say is Aristodama, the mother of Aratus, whom they hold to be a son of Asclepius.
10.3. ἐσελθοῦσι δὲ ὁ θεός ἐστιν οὐκ ἔχων γένεια, χρυσοῦ καὶ ἐλέφαντος, Καλάμιδος δὲ ἔργον· ἔχει δὲ καὶ σκῆπτρον καὶ ἐπὶ τῆς ἑτέρας χειρὸς πίτυος καρπὸν τῆς ἡμέρου. φασὶ δέ σφισιν ἐξ Ἐπιδαύρου κομισθῆναι τὸν θεὸν ἐπὶ ζεύγους ἡμιόνων δράκοντι εἰκασμένον, τὴν δὲ ἀγαγοῦσαν Νικαγόραν εἶναι Σικυωνίαν Ἀγασικλέους μητέρα, γυναῖκα δὲ Ἐχετίμου. ἐνταῦθα ἀγάλματά ἐστιν οὐ μεγάλα ἀπηρτημένα τοῦ ὀρόφου· τὴν δὲ ἐπὶ τῷ δράκοντι Ἀριστοδάμαν Ἀράτου μητέρα εἶναι λέγουσι καὶ Ἄρατον Ἀσκληπιοῦ παῖδα εἶναι νομίζουσιν.
10.4. Such are the noteworthy things that this enclosure presented to me, and opposite is another enclosure, sacred to Aphrodite. The first thing inside is a statue of Antiope. They say that her sons were Sicyonians, and because of them the Sicyonians will have it that Antiope herself is related to themselves. After this is the sanctuary of Aphrodite, into which enter only a female verger, who after her appointment may not have intercourse with a man, and a virgin, called the Bath-bearer, holding her sacred office for a year. All others are wont to behold the goddess from the entrance, and to pray from that place.
10.4. οὗτος μὲν δὴ παρείχετο ὁ περίβολος τοσάδε ἐς μνήμην, ⟨πέραν δὲ⟩ [διʼ] αὐτοῦ [δὲ] ἄλλος ἐστὶν Ἀφροδίτης ἱερός· ἐν δὲ αὐτῷ πρῶτον ἄγαλμά ἐστιν Ἀντιόπης· εἶναι γάρ οἱ τοὺς παῖδας Σικυωνίους καὶ διʼ ἐκείνους ἐθέλουσι καὶ αὐτὴν Ἀντιόπην προσήκειν σφίσι. μετὰ τοῦτο ἤδη τὸ τῆς Ἀφροδίτης ἐστὶν ἱερόν. ἐσίασι μὲν δὴ ἐς αὐτὸ γυνή τε νεωκόρος, ᾗ μηκέτι θέμις παρʼ ἄνδρα φοιτῆσαι, καὶ παρθένος ἱερωσύνην ἐπέτειον ἔχουσα· λουτροφόρον τὴν παρθένον ὀνομάζουσι· τοῖς δὲ ἄλλοις κατὰ ταὐτὰ καὶ ὁρᾶν ἀπὸ τῆς ἐσόδου τὴν θεὸν καὶ αὐτόθεν προσεύχεσθαι.
10.5. The image, which is seated, was made by the Sicyonian Canachus, who also fashioned the Apollo at Didyma of the Milesians, and the Ismenian Apollo for the Thebans. It is made of gold and ivory, having on its head a polos, and carrying in one hand a poppy and in the other an apple. They offer the thighs of the victims, excepting pigs; the other parts they burn for the goddess with juniper wood, but as the thighs are burning they add to the offering a leaf of the paideros.
10.5. τὸ μὲν δὴ ἄγαλμα καθήμενον Κάναχος Σικυώνιος ἐποίησεν, ὃς καὶ τὸν ἐν Διδύμοις τοῖς Μιλησίων καὶ Θηβαίοις τὸν Ἰσμήνιον εἰργάσατο Ἀπόλλωνα· πεποίηται δὲ ἔκ τε χρυσοῦ καὶ ἐλέφαντος, φέρουσα ἐπὶ τῇ κεφαλῇ πόλον, τῶν χειρῶν δὲ ἔχει τῇ μὲν μήκωνα τῇ δὲ ἑτέρᾳ μῆλον. τῶν δὲ ἱερείων τοὺς μηροὺς θύουσι πλὴν ὑῶν, τἄλλα δὲ ἀρκεύθου ξύλοις καθαγίζουσι, καιομένοις δὲ ὁμοῦ τοῖς μηροῖς φύλλον τοῦ παιδέρωτος συγκαθαγίζουσιν.
10.6. This is a plant in the open parts of the enclosure, and it grows nowhere else either in Sicyonia or in any other land. Its leaves are smaller than those of the esculent oak, but larger than those of the holm; the shape is similar to that of the oak-leaf. One side is of a dark color, the other is white. You might best compare the color to that of white-poplar leaves.
10.6. ἔνεστι δὲ ὁ παιδέρως ἐν ὑπαίθρῳ τοῦ περιβόλου πόα, φύεται δὲ ἀλλαχόθι οὐδαμοῦ γῆς, οὔτε ἄλλης οὔτε τῆς Σικυωνίας. τὰ δέ οἱ φύλλα ἐλάσσονα ἢ φηγοῦ, μείζονα δέ ἐστιν ἢ πρίνου, σχῆμα δέ σφισιν οἷον τοῖς τῆς δρυός· καὶ τὸ μὲν ὑπομελαίνει, τὸ δὲ ἕτερον λευκόν ἐστι· φύλλοις δʼ ἂν λεύκης μάλιστα εἰκάζοις τὴν χροιάν.
10.7. Ascending from here to the gymnasium you see in the right a sanctuary of Artemis Pheraea. It is said that the wooden image was brought from Pherae. This gymnasium was built for the Sicyonians by Cleinias, and they still train the youths here. White marble images are here, an Artemis wrought only to the waist, and a Heracles whose lower parts are similar to the square Hermae.
10.7. ἀπὸ τούτων δὲ ἀνιοῦσιν ἐς τὸ γυμνάσιον, ἔστιν ἐν δεξιᾷ Φεραίας ἱερὸν Ἀρτέμιδος· κομισθῆναι δὲ τὸ ξόανον λέγουσιν ἐκ Φερῶν. τὸ δέ σφισι γυμνάσιον τοῦτο Κλεινίας ᾠκοδόμησε, καὶ παιδεύουσιν ἐνταῦθα ἔτι τοὺς ἐφήβους. κεῖται δὲ λίθου λευκοῦ καὶ Ἄρτεμις τὰ ἐς ἰξὺν μόνον εἰργασμένη καὶ Ἡρακλῆς τὰ κάτω τοῖς Ἑρμαῖς τοῖς τετραγώνοις εἰκασμένος.
11.1. Turning away from here towards the gate called Holy you see, not far from the gate, a temple of Athena. Dedicated long ago by Epopeus, it surpassed all its contemporaries in size and splendor. Yet the memory of even this was doomed to perish through lapse of time—it was burnt down by lightning—but the altar there, which escaped injury, remains down to the present day as Epopeus made it. Before the altar a barrow has been raised for Epopeus himself, and near the grave are the gods Averters of evil. Near them the Greeks perform such rites as they are wont to do in order to avert misfortunes. They say that the neighboring sanctuary of Artemis and Apollo was also made by Epopeus, and that of Hera after it by Adrastus. I found no images remaining in either. Behind the sanctuary of Hera he built an altar to Pan, and one to Helius (Sun) made of white marble.
11.1. ἐντεῦθεν δὲ ἀποτραπεῖσιν ἐπὶ πύλην καλουμένην Ἱεράν, οὐ πόρρω τῆς πύλης ναός ἐστιν Ἀθηνᾶς, ὃν Ἐπωπεύς ποτε ἀνέθηκε μεγέθει καὶ κόσμῳ τοὺς τότε ὑπερβεβλημένον. ἔδει δὲ ἄρα χρόνῳ καὶ τοῦδε ἀφανισθῆναι τὴν μνήμην· κεραυνοῖς θεὸς αὐτὸν ⟨κατέκαυσε,⟩ βωμὸς δὲ ἐκεῖνος—οὐ γάρ τι ἐς αὐτὸν κατέσκηψε— μένει καὶ ἐς τόδε οἷον Ἐπωπεὺς ἐποίησε. πρὸ τοῦ βωμοῦ δὲ αὐτῷ μνῆμα Ἐπωπεῖ κέχωσται, καὶ τοῦ τάφου πλησίον εἰσὶν Ἀποτρόπαιοι θεοί· παρὰ τούτοις δρῶσιν ὅσα Ἕλληνες ἐς ἀποτροπὴν κακῶν νομίζουσιν. Ἐπωπέα δὲ καὶ Ἀρτέμιδι καὶ Ἀπόλλωνι τὸ πλησίον ἱερὸν ποιῆσαι λέγουσι, τὸ δὲ μετʼ αὐτὸ Ἥρας Ἄδραστον· ἀγάλματα δὲ ὑπελείπετο οὐδετέρῳ. βωμοὺς δὲ ὄπισθεν τοῦ Ἡραίου τὸν μὲν Πανὶ ᾠκοδόμησεν, Ἡλίῳ δὲ λίθου λευκοῦ.
11.2. On the way down to the plain is a sanctuary of Demeter, said to have been founded by Plemnaeis as a thank-offering to the goddess for the rearing of his son. A little farther away from the sanctuary of Hera founded by Adrastus is a temple of the Carnean Apollo. Only the pillars are standing in it; you will no longer find there walls or roof, nor yet in that of Hera Pioneer. This temple was founded by Phalces, son of Temenus, who asserted that Hera guided him on the road to Sicyon.
11.2. καταβαίνουσι δὲ ὡς ἐπὶ τὸ πεδίον, ἱερόν ἐστιν ἐνταῦθα Δήμητρος· ἱδρῦσαι δέ φασιν αὐτὸ Πλημναῖον ἀποδιδόντα χάριν τῇ θεῷ τοῦ παιδὸς τῆς τροφῆς. τοῦ δὲ ἱεροῦ τῆς Ἥρας, ἣν ἱδρύσατο Ἄδραστος, ὀλίγον ἀπωτέρω Καρνείου ναός ἐστιν Ἀπόλλωνος· κίονες δὲ ἑστήκασιν ἐν αὐτῷ μόνοι, τοίχους δὲ οὐκέτι οὐδὲ ὄροφον οὔτε ἐνταῦθα εὑρήσεις οὔτε ἐν τῷ τῆς Προδρομίας Ἥρας. τοῦτον γὰρ δὴ Φάλκης ἱδρύσατο ὁ Τημένου, τῆς ὁδοῦ οἱ τῆς ἐς Σικυῶνα Ἥραν φάμενος ὁδηγὸν γενέσθαι.
11.3. On the direct road from Sicyon to Phlius, on the left of the road and just about ten stades from it, is a grove called Pyraea, and in it a sanctuary of HeraDemeter Protectress and the Maid. Here the men celebrate a festival by themselves, giving up to the women the temple called Nymphon for the purposes of their festival. In the Nymphon are images of Dionysus, Demeter, and the Maid, with only their faces exposed. The road to Titane is sixty stades long, and too narrow to be used by carriages drawn by a yoke.
11.3. ἐκ Σικυῶνος δὲ τὴν κατʼ εὐθὺ ἐς Φλιοῦντα ἐρχομένοις καὶ ἐν ἀριστερᾷ τῆς ὁδοῦ δέκα μάλιστα ἐκτραπεῖσι στάδια, Πυραία καλούμενόν ἐστιν ἄλσος, ἱερὸν δὲ ἐν αὐτῷ Προστασίας Δήμητρος καὶ Κόρης. ἐνταῦθα ἐφʼ αὑτῶν οἱ ἄνδρες ἑορτὴν ἄγουσι, τὸν δὲ Νυμφῶνα καλούμενον ταῖς γυναιξὶν ἑορτάζειν παρείκασι· καὶ ἀγάλματα Διονύσου καὶ Δήμητρος καὶ Κόρης τὰ πρόσωπα φαίνοντα ἐν τῷ Νυμφῶνί ἐστιν. ἡ δὲ ἐς Τιτάνην ὁδὸς σταδίων μέν ἐστιν ἑξήκοντα καὶ ζεύγεσιν ἄβατος διὰ στενότητα·
11.4. At a distance along it, in my opinion, of twenty stades, to the left on the other side of the Asopus, is a grove of holm oaks and a temple of the goddesses named by the Athenians the August, and by the Sicyonians the Kindly Ones. On one day in each year they celebrate a festival to them and offer sheep big with young as a burnt offering, and they are accustomed to use a libation of honey and water, and flowers instead of garlands. They practise similar rites at the altar of the Fates; it is in an open space in the grove.
11.4. σταδίους ⟨δὲ⟩ προελθοῦσιν ἐμοὶ δοκεῖν εἴκοσι καὶ ἐν ἀριστερᾷ διαβᾶσι τὸν Ἀσωπόν, ἔστιν ἄλσος πρίνων καὶ ναὸς θεῶν ἃς Ἀθηναῖοι Σεμνὰς, Σικυώνιοι δὲ Εὐμενίδας ὀνομάζουσι· κατὰ δὲ ἔτος ἕκαστον ἑορτὴν ἡμέρᾳ μιᾷ σφισιν ἄγουσι θύοντες πρόβατα ἐγκύμονα, μελικράτῳ δὲ σπονδῇ καὶ ἄνθεσιν ἀντὶ στεφάνων χρῆσθαι νομίζουσιν. ἐοικότα δὲ καὶ ἐπὶ τῷ βωμῷ τῶν Μοιρῶν δρῶσιν· ὁ δέ σφισιν ἐν ὑπαίθρῳ τοῦ ἄλσους ἐστίν.
11.5. On turning back to the road, and having crossed the Asopus again and reached the summit of the hill, you come to the place where the natives say that Titan first dwelt. They add that he was the brother of Helius (Sun), and that after him the place got the name Titane. My own view is that he proved clever at observing the seasons of the year and the times when the sun increases and ripens seeds and fruits, and for this reason was held to be the brother of Helius. Afterwards Alexanor, the son of Machaon, the son of Asclepius, came to Sicyonia and built the sanctuary of Asclepius at Titane.
11.5. ἀναστρέψασι δὲ ἐς τὴν ὁδὸν διαβᾶσί τε αὖθις τὸν Ἀσωπὸν καὶ ἐς κορυφὴν ὄρους ἥξασιν, ἐνταῦθα λέγουσιν οἱ ἐπιχώριοι Τιτᾶνα οἰκῆσαι πρῶτον· εἶναι δὲ αὐτὸν ἀδελφὸν Ἡλίου καὶ ἀπὸ τούτου κληθῆναι Τιτάνην τὸ χωρίον. δοκεῖν δὲ ἐμοὶ δεινὸς ἐγένετο ὁ Τιτὰν τὰς ὥρας τοῦ ἔτους φυλάξας καὶ ὁπότε ἥλιος σπέρματα καὶ δένδρων αὔξει καὶ πεπαίνει καρπούς, καὶ ἐπὶ τῷδε ἀδελφὸς ἐνομίσθη τοῦ Ἡλίου. ὕστερον δὲ Ἀλεξάνωρ ὁ Μαχάονος τοῦ Ἀσκληπιοῦ παραγενόμενος ἐς Σικυωνίαν ἐν Τιτάνῃ τὸ Ἀσκληπιεῖον ἐποίησε.
11.6. The neighbors are chiefly servants of the god, and within the enclosure are old cypress trees. One cannot learn of what wood or metal the image is, nor do they know the name of the maker, though one or two attribute it to Alexanor himself. Of the image can be seen only the face, hands, and feet, for it has about it a tunic of white wool and a cloak. There is a similar image of Health; this, too, one cannot see easily because it is so surrounded with the locks of women, who cut them off and offer them to the goddess, and with strips of Babylonian raiment. With whichever of these a votary here is willing to propitiate heaven, the same instructions have been given to him, to worship this image which they are pleased to call Health.
11.6. περιοικοῦσι μὲν δὴ καὶ ἄλλοι καὶ τὸ πολὺ οἰκέται τοῦ θεοῦ, καὶ κυπαρίσσων ἐστὶν ἐντὸς τοῦ περιβόλου δένδρα ἀρχαῖα· τὸ δὲ ἄγαλμα οὔτε ὁποίου ξύλου γέγονεν ἢ μετάλλου μαθεῖν ἔστιν οὔτε τὸν ποιήσαντα ἴσασι, πλὴν εἰ μή τις ἄρα ἐς αὐτὸν τὸν Ἀλεξάνορα ἀναφέροι. φαίνεται δὲ τοῦ ἀγάλματος πρόσωπον μόνον καὶ ἄκραι χεῖρες καὶ πόδες· χιτὼν γάρ οἱ λευκὸς ἐρεοῦς καὶ ἱμάτιον ἐπιβέβληται. καὶ Ὑγείας δʼ ἔστι κατὰ ταὐτὸν ἄγαλμα· οὐκ ἂν οὐδὲ τοῦτο ἴδοις ῥᾳδίως, οὕτω περιέχουσιν αὐτὸ κόμαι τε γυναικῶν αἳ κείρονται τῇ θεῷ καὶ ἐσθῆτος Βαβυλωνίας τελαμῶνες. ᾧ δʼ ἂν ἐνταῦθα τούτων ἱλάσασθαι θελήσῃ τις, ἀποδέδεικταί οἱ τὸ αὐτὸ σέβεσθαι τοῦτο ὃ δὴ καὶ Ὑγείαν καλοῦσι.
11.7. There are images also of Alexanor and of Euamerion; to the former they give offerings as to a hero after the setting of the sun; to Euamerion, as being a god, they give burnt sacrifices. If I conjecture aright, the Pergamenes, in accordance with an oracle, call this Euamerion Telesphorus (Accomplisher) while the Epidaurians call him Acesis (Cure). There is also a wooden image of Coronis, but it has no fixed position anywhere in the temple. While to the god are being sacrificed a bull, a lamb, and a pig, they remove Coronis to the sanctuary of Athena and honor her there. The parts of the victims which they offer as a burnt sacrifice, and they are not content with cutting out the thighs, they burn on the ground, except the birds, which they burn on the altar.
11.7. τῷ δὲ Ἀλεξάνορι καὶ Εὐαμερίωνι—καὶ γὰρ τούτοις ἀγάλματά ἐστι—τῷ μὲν ὡς ἥρωι μετὰ ἥλιον δύναντα ἐναγίζουσιν, Εὐαμερίωνι δὲ ὡς θεῷ θύουσιν. εἰ δὲ ὀρθῶς εἰκάζω, τὸν Εὐαμερίωνα τοῦτον Περγαμηνοὶ Τελεσφόρον ἐκ μαντεύματος, Ἐπιδαύριοι δὲ Ἄκεσιν ὀνομάζουσι. τῆς δὲ Κορωνίδος ἔστι μὲν καὶ ταύτης ξόανον, καθίδρυται δὲ οὐδαμοῦ τοῦ ναοῦ· θυομένων δὲ τῷ θεῷ ταύρου καὶ ἀρνὸς καὶ ὑὸς ἐς Ἀθηνᾶς ἱερὸν τὴν Κορωνίδα μετενεγκόντες ἐνταῦθα τιμῶσιν. ὁπόσα δὲ τῶν θυομένων καθαγίζουσιν, οὐδὲ ἀποχρᾷ σφισιν ἐκτέμνειν τοὺς μηρούς· χαμαὶ δὲ καίουσι πλὴν τοὺς ὄρνιθας, τούτους δὲ ἐπὶ τοῦ βωμοῦ.
11.8. In the gable at the ends are figures of Heracles and of Victories. In the portico are dedicated images of Dionysus and Hecate, with Aphrodite, the Mother of the gods, and Fortune. These are wooden, but Asclepius, surnamed Gortynian, is of stone. They are unwilling to enter among the sacred serpents through fear, but they place their food before the entrance and take no further trouble. Within the enclosure is a bronze statue of a Sicyonian named Granianus, who won the following victories at Olympia: the pentathlon twice, the foot-race, the double-course foot-race twice, once without and once with the shield.
11.8. τὰ δὲ ἐν τοῖς ἀετοῖς Ἡρακλῆς καὶ Νῖκαι πρὸς τοῖς πέρασίν εἰσιν. ἀνάκειται δὲ ἀγάλματα ἐν τῇ στοᾷ Διονύσου καὶ Ἑκάτης, Ἀφροδίτη τε καὶ Μήτηρ θεῶν καὶ Τύχη· ταῦτα μὲν ξόανα, λίθου δὲ Ἀσκληπιὸς ἐπίκλησιν Γορτύνιος. παρὰ δὲ τοὺς δράκοντας ἐσιέναι τοὺς ἱεροὺς οὐκ ἐθέλουσιν ὑπὸ δείματος· καταθέντες δέ σφισι πρὸ τῆς ἐσόδου τροφὴν οὐκέτι πολυπραγμονοῦσι. κεῖται δὲ χαλκοῦς ἀνὴρ ἐντὸς τοῦ περιβόλου Γρανιανὸς Σικυώνιος, ὃς νίκας ἀνείλετο Ὀλυμπίασι δύο μὲν πεντάθλου καὶ σταδίου τὴν τρίτην, διαύλου δὲ ἀμφότερα καὶ γυμνὸς καὶ μετὰ τῆς ἀσπίδος.
12.1. In Titane there is also a sanctuary of Athena, into which they bring up the image of Coronis. In it is an old wooden figure of Athena, and I was told that it, too, was struck by lightning. The sanctuary is built upon a hill, at the bottom of which is an Altar of the Winds, and on it the priest sacrifices to the winds one night in every year. He also performs other secret rites at four pits, taming the fierceness of the blasts, and he is said to chant as well charms of Medea.
12.1. ἐν δὲ Τιτάνῃ καὶ Ἀθηνᾶς ἱερόν ἐστιν, ἐς ὃ τὴν Κορωνίδα ἀνάγουσιν· ἐν δὲ αὐτῷ ξόανον Ἀθηνᾶς ἐστιν ἀρχαῖον, κεραυνωθῆναι δὲ καὶ τοῦτο ἐλέγετο· ἐκ τούτου τοῦ λόφου καταβᾶσιν—ᾠκοδόμηται γὰρ ἐπὶ λόφῳ τὸ ἱερὸν—βωμός ἐστιν ἀνέμων, ἐφʼ οὗ τοῖς ἀνέμοις ὁ ἱερεὺς μιᾷ νυκτὶ ἀνὰ πᾶν ἔτος θύει. δρᾷ δὲ καὶ ἄλλα ἀπόρρητα ἐς βόθρους τέσσαρας, ἡμερούμενος τῶν πνευμάτων τὸ ἄγριον, καὶ δὴ καὶ Μηδείας ὡς λέγουσιν ἐπῳδὰς ἐπᾴδει.
12.2. On reaching Sicyon from Titane, as you go down to the shore you see on the left of the road a temple of Hera having now neither image nor roof. They say that its founder was Proetus, the son of Abas. When you have gone down to the harbor called the Sicyonians' and turned towards Aristonautae, the Port of Pellene, you see a little above the road on the left hand a sanctuary of Poseidon. Farther along the highway is a river called the Helisson, and after it the Sythas, both emptying themselves into the sea.
12.2. ἐκ δὲ Τιτάνης ἐς Σικυῶνα ἀφικομένοις καὶ καταβαίνουσιν ἐς θάλασσαν ἐν ἀριστερᾷ τῆς ὁδοῦ ναός ⟨ἐστιν⟩ Ἥρας οὐκ ἔχων ἔτι οὔτε ἄγαλμα οὔτε ὄροφον· τὸν δὲ ἀναθέντα Προῖτον εἶναι τὸν Ἄβαντός φασι. καταβᾶσι δὲ ἐς τὸν Σικυωνίων καλούμενον λιμένα καὶ τραπεῖσιν ἐπʼ Ἀριστοναύτας τὸ ἐπίνειον τὸ Πελληνέων, ἔστιν ὀλίγον ὑπὲρ τὴν ὁδὸν ἐν ἀριστερᾷ Ποσειδῶνος ἱερόν· προελθοῦσι δὲ κατὰ τὴν λεωφόρον Ἑλισσών τε καλούμενος ποταμὸς καὶ μετʼ αὐτὸν Σύθας ἐστίν, ἐκδιδόντες ἐς θάλασσαν.
12.3. Phliasia borders on Sicyonia. The city is just about forty stades distant from Titane, and there is a straight road to it from Sicyon. That the Phliasians are in no way related to the Arcadians is shown by the passage in Homer that deals with the list of the Arcadians, in which the Sicyonians are not included among the Arcadian confederates. As my narrative progresses it will become clear that they were Argive originally, and became Dorian later after the return of the Heracleidae to the Peloponnesus. I know that most of the traditions concerning the Phliasians are contradictory, but I shall make use of those which have been most generally accepted.
12.3. ἡ δὲ Φλιασία τῆς Σικυωνίων ἐστὶν ὅμορος· καὶ Τιτάνης μὲν τεσσαράκοντα σταδίους ἀπέχει μάλιστα ἡ πόλις, ἐκ Σικυῶνος δὲ ἐς αὐτὴν ὁδός ἐστιν εὐθεῖα. καὶ ὅτι μὲν Ἀρκάσι Φλιάσιοι προσήκουσιν οὐδέν, δηλοῖ τὰ ἐς τὸν Ἀρκάδων κατάλογον τῆς Ὁμήρου ποιήσεως, ὅτι οὐκ εἰσὶν Ἀρκάσι καὶ οὗτοι συγκατειλεγμένοι· ὡς δὲ Ἀργεῖοί τε ἦσαν ἐξ ἀρχῆς καὶ ὕστερον Δωριεῖς γεγόνασιν Ἡρακλειδῶν κατελθόντων ἐς Πελοπόννησον, φανεῖται προϊόντι ὁμοῦ τῷ λόγῳ. διάφορα δὲ ἐς τοὺς Φλιασίους τὰ πολλὰ εἰδὼς εἰρημένα, τοῖς μάλιστα αὐτῶν ὡμολογημένοις χρήσομαι.
12.4. They say that the first man in this land was Aras, who sprang from the soil. He founded a city around that hillock which even down to our day is called the Arantine Hill, not far distant from a second hill on which the Phliasians have their citadel and their sanctuary of Hebe. Here, then, he founded a city, and after him in ancient times both the land and the city were called Arantia. While he was king, Asopus, said to be the son of Celusa and Poseidon, discovered for him the water of the river which the present inhabitants call after him Asopus. The tomb of Aras is in the place called Celeae, where they say is also buried Dysaules of Eleusis.
12.4. ἐν τῇ γῇ ταύτῃ γενέσθαι πρῶτον Ἄραντά φασιν ἄνδρα αὐτόχθονα· καὶ πόλιν τε ᾤκισε περὶ τὸν βουνὸν τοῦτον, ὃς Ἀραντῖνος ἔτι καλεῖται καὶ ἐς ἡμᾶς, οὐ πολὺ ἑτέρου λόφου διεστηκώς, ἐφʼ οὗ Φλιασίοις ἥ τε ἀκρόπολις καὶ τῆς Ἥβης ἐστὶ τὸ ἱερόν. ἐνταῦθά τε δὴ πόλιν ᾤκισε καὶ ἀπʼ αὐτοῦ τὸ ἀρχαῖον ἡ γῆ καὶ ἡ πόλις Ἀραντία ἐκλήθησαν. τούτῳ βασιλεύοντι Ἀσωπὸς Κηλούσης εἶναι λεγόμενος καὶ Ποσειδῶνος ἐξεῦρε τοῦ ποταμοῦ τὸ ὕδωρ, ὅντινα οἱ νῦν ἀπὸ τοῦ εὑρόντος καλοῦσιν Ἀσωπόν. τὸ δὲ μνῆμα τοῦ Ἄραντός ἐστιν ἐν χωρίῳ Κελεαῖς, ἔνθα δὴ καὶ Δυσαύλην ἄνδρα Ἐλευσίνιον τεθάφθαι λέγουσιν.
12.5. Aras had a son Aoris and a daughter Araethyrea, who, the Phliasians say, were experienced hunters and brave warriors. Araethyrea died first, and Aoris, in memory of his sister, changed the name of the land to Araethyrea. This is why Homer, in making a list of Agamemnon's subjects, has the verse:Orneae was their home and Araethyrea the delightful.The graves of the children of Aras are, in my opinion, on the Arantine Hill and not in any other part of the land. On the top of them are far-seen gravestones, and before the celebration of the mysteries of Demeter the people look at these tombs and call Aras and his children to the libations.
12.5. Ἄραντος δὲ υἱὸς Ἄορις καὶ θυγάτηρ ἐγένετο Ἀραιθυρέα. τούτους φασὶ Φλιάσιοι θηρᾶσαί τε ἐμπείρους γενέσθαι καὶ τὰ ἐς πόλεμον ἀνδρείους. προαποθανούσης δὲ Ἀραιθυρέας Ἄορις ἐς μνήμην τῆς ἀδελφῆς μετωνόμασεν Ἀραιθυρέαν τὴν χώραν· καὶ ἐπὶ τῷδε Ὅμηρος τοὺς Ἀγαμέμνονος ὑπηκόους καταλέγων τὸ ἔπος ἐποίησενὈρνειάς τʼ ἐνέμοντο Ἀραιθυρέην τʼ ἐρατεινήν.τάφους δὲ τῶν Ἄραντος παίδων οὐχ ἑτέρωθι ἡγοῦμαι τῆς χώρας, ἐπὶ τῷ λόφῳ δὲ εἶναι τῷ Ἀραντίνῳ· καί σφισιν ἐπίθημα στῆλαι περιφανεῖς εἰσι, καὶ πρὸ τῆς τελετῆς ἣν τῇ Δήμητρι ἄγουσιν Ἄραντα καὶ τοὺς παῖδας καλοῦσιν ἐπὶ τὰς σπονδὰς ἐς ταῦτα βλέποντες τὰ μνήματα.
12.6. The Argives say that Phlias, who has given the land its third name, was the son of Ceisus, the son of Temenus. This account I can by no means accept, but I know that he is called a son of Dionysus, and that he is said to have been one of those who sailed on the Argo. The verses of the Rhodian poet confirm me in my opinion:—Came after these Phlias from Araethyrea to the muster;Here did he dwell and prosper, because Dionysus his fatherCared for him well, and his home was near to the springs of Asopus.The account goes on to say that the mother of Phlias was Araethyrea and not Chthonophyle. The latter was his wife and bore him Androdamas.
12.6. Φλίαντα δέ, ὃς τρίτον τοῦτο ἐποίησεν ὄνομα ἀφʼ αὑτοῦ τῇ γῇ, Κείσου μὲν παῖδα εἶναι τοῦ Τημένου κατὰ δὴ τὸν Ἀργείων λόγον οὐδὲ ἀρχὴν ἔγωγε προσίεμαι, Διονύσου δὲ οἶδα καλούμενον καὶ τῶν πλευσάντων ἐπὶ τῆς Ἀργοῦς καὶ τοῦτον γενέσθαι λεγόμενον. ὁμολογεῖ δέ μοι καὶ τοῦ Ῥοδίου ποιητοῦ τὰ ἔπη·Φλίας αὖτʼ ἐπὶ τοῖσιν Ἀραιθυρέηθεν ἵκανεν,ἔνθʼ ἀφνειὸς ἔναιε Διωνύσοιο ἕκητιπατρὸς ἑοῦ, πηγῇσιν ἐφέστιος Ἀσωποῖο.τοῦ δὲ Φλίαντος Ἀραιθυρέαν εἶναι μητέρα, ἀλλʼ οὐ Χθονοφύλην· Χθονοφύλην δέ οἱ συνοικῆσαι καὶ Ἀνδροδάμαν γενέσθαι Φλίαντι ἐξ αὐτῆς.
13.1. On the return of the Heracleidae disturbances took place throughout the whole of the Peloponnesus except Arcadia, so that many of the cities received additional settlers from the Dorian race, and their inhabitants suffered yet more revolutions. The history of Phlius is as follows. The Dorian Rhegnidas, the son of Phalces, the son of Temenus, attacked it from Argos and Sicyonia. Some of the Phliasians were inclined to accept the offer of Rhegnidas, which was that they should remain on their own estates and receive Rhegnidas as their king, giving the Dorians with him a share in the land.
13.1. Ἡρακλειδῶν δὲ κατελθόντων Πελοπόννησος ἐταράχθη πᾶσα πλὴν Ἀρκάδων, ὡς πολλὰς μὲν τῶν πόλεων συνοίκους ἐκ τοῦ Δωρικοῦ προσλαβεῖν, πλείονας δὲ ἔτι γενέσθαι τὰς μεταβολὰς τοῖς οἰκήτορσι. τὰ δὲ κατὰ Φλιοῦντα οὕτως ἔχει. Ῥηγνίδας ἐπʼ αὐτὴν ὁ Φάλκου τοῦ Τημένου Δωριεὺς ἐκ τε Ἄργους στρατεύει καὶ ἐκ τῆς Σικυωνίας. τῶν δὲ Φλιασίων τοῖς μὲν ἃ προεκαλεῖτο Ῥηγνίδας ἐφαίνετο ἀρεστά, μένοντας ἐπὶ τοῖς αὑτῶν βασιλέα Ῥηγνίδαν καὶ τοὺς σὺν ἐκείνῳ Δωριεῖς ἐπὶ ἀναδασμῷ γῆς δέχεσθαι·
13.2. Hippasus and his party, on the other hand, urged the citizens to defend themselves, and not to give up many advantages to the Dorians without striking a blow. The people, however, accepted the opposite policy, and so Hippasus and any others who wished fled to Samos. Great-grandson of this Hippasus was Pythagoras, the celebrated sage. For Pythagoras was the son of Mnesarchus, the son of Euphranor, the son of Hippasus. This is the account the Phliasians give about themselves, and the Sicyonians in general agree with them.
13.2. Ἵππασος δὲ καὶ οἱ σὺν αὐτῷ διεκελεύοντο ἀμύνεσθαι μηδὲ πολλῶν καὶ ἀγαθῶν ἀμαχεὶ τοῖς Δωριεῦσιν ἀφίστασθαι. προσεμένου δὲ τοῦ δήμου τὴν ἐναντίαν [ταύτην] γνώμην, οὕτως Ἵππασος σὺν τοῖς ἐθέλουσιν ἐς Σάμον φεύγει. Ἱππάσου δὲ τούτου τέταρτος ἦν ἀπόγονος Πυθαγόρας ὁ λεγόμενος γενέσθαι σοφός· Μνησάρχου γὰρ Πυθαγόρας ἦν τοῦ Εὔφρονος τοῦ Ἱππάσου. ταῦτα μὲν Φλιάσιοι λέγουσι περὶ αὑτῶν, ὁμολογοῦσι δέ σφισι τὰ πολλὰ καὶ Σικυώνιοι.
13.3. I will now add an account of the most remarkable of their famous sights. On the Phliasian citadel is a grove of cypress trees and a sanctuary which from ancient times has been held to be peculiarly holy. The earliest Phliasians named the goddess to whom the sanctuary belongs Ganymeda; but later authorities call her Hebe, whom Homer mentions in the duel between Menelaus and Alexander, saying that she was the cup-bearer of the gods; and again he says, in the descent of Odysseus to Hell, that she was the wife of Heracles. Olen, in his hymn to Hera, says that Hera was reared by the Seasons, and that her children were Ares and Hebe. Of the honors that the Phliasians pay to this goddess the greatest is the pardoning of suppliants.
13.3. προσέσται δὲ ἤδη καὶ τῶν ἐς ἐπίδειξιν ἡκόντων τὰ ἀξιολογώτατα. ἔστι γὰρ ἐν τῇ Φλιασίων ἀκροπόλει κυπαρίσσων ἄλσος καὶ ἱερὸν ἁγιώτατον ἐκ παλαιοῦ· τὴν δὲ θεὸν ἧς ἐστι τὸ ἱερὸν οἱ μὲν ἀρχαιότατοι Φλιασίων Γανυμήδαν, οἱ δὲ ὕστερον Ἥβην ὀνομάζουσιν· ἧς καὶ Ὅμηρος μνήμην ἐποιήσατο ἐν τῇ Μενελάου πρὸς Ἀλέξανδρον μονομαχίᾳ φάμενος οἰνοχόον τῶν θεῶν εἶναι, καὶ αὖθις ⟨ἐν⟩ Ὀδυσσέως ἐς Ἅιδου καθόδῳ γυναῖκα Ἡρακλέους εἶπεν εἶναι. Ὠλῆνι δὲ ἐν Ἥρας ἐστὶν ὕμνῳ πεποιημένα τραφῆναι τὴν Ἥραν ὑπὸ Ὡρῶν, εἶναι δέ οἱ παῖδας Ἄρην τε καὶ Ἥβην.
13.4. All those who seek sanctuary here receive full forgiveness, and prisoners, when set free, dedicate their fetters on the trees in the grove. The Phliasians also celebrate a yearly festival which they call Ivy-cutters. There is no image, either kept in secret or openly displayed, and the reason for this is set forth in a sacred legend of theirs though on the left as you go out is a temple of Hera with an image of Parian marble.
13.4. παρὰ δὲ Φλιασίοις τῇ θεῷ ταύτῃ καὶ ἄλλαι τιμαὶ καὶ μέγιστον τὸ ἐς τοὺς ἱκέτας ἐστί· δεδώκασι γὰρ δὴ ἄδειαν ἐνταῦθα ἱκετεύουσι, λυθέντες δὲ οἱ δεσμῶται τὰς πέδας πρὸς τὰ ἐν τῷ ἄλσει δένδρα ἀνατιθέασιν. ἄγεται δὲ καὶ ἑορτή σφισιν ἐπέτειος, ἣν καλοῦσι Κισσοτόμους. ἄγαλμα δὲ οὔτε ἐν ἀπορρήτῳ φυλάσσουσιν οὐδὲν οὔτε ἐστὶν ἐν φανερῷ δεικνύμενον—ἐφʼ ὅτῳ δὲ οὕτω νομίζουσιν, ἱερός ἐστιν αὐτοῖς λόγος—, ἐπεὶ τῆς γε Ἥρας ἐστὶν ἐξιόντων ἐν ἀριστερᾷ ναὸς ἄγαλμα ἔχων Παρίου λίθου.
13.5. On the citadel is another enclosure, which is sacred to Demeter, and in it are a temple and statue of Demeter and her daughter. Here there is also a bronze statue of Artemis, which appeared to me to be ancient. As you go down from the citadel you see on the right a temple of Asclepius with an image of the god as a beardless youth. Below this temple is built a theater. Not far from it is a sanctuary of Demeter and old, seated images.
13.5. ἐν δὲ τῇ ἀκροπόλει καὶ ἄλλος περίβολός ἐστιν ἱερὸς Δήμητρος, ἐν δὲ αὐτῷ ναός τε καὶ ἄγαλμα Δήμητρος καὶ τῆς παιδός· τὸ δὲ τῆς Ἀρτέμιδος—ἔστι γὰρ καὶ Ἀρτέμιδος ἐνταῦθα χαλκοῦν ἄγαλμα—ἐφαίνετο ἀρχαῖον εἶναί μοι. κατιόντων δὲ ἐκ τῆς ἀκροπόλεώς ἐστιν Ἀσκληπιοῦ ναὸς ἐν δεξιᾷ καὶ ἄγαλμα οὐκ ἔχον πω γένεια. ὑπὸ τοῦτον τὸν ναὸν θέατρον πεποίηται· τούτου δὲ οὐ πόρρω Δήμητρός ἐστιν ἱερὸν καὶ καθήμενα ἀγάλματα ἀρχαῖα.