Complete Works of Achilles Tatius

by Achilles Tatius

  [1] ‘Ποῖ φύγωμεν ἔτι τοὺς βιαίους; ποῖ καταδράμωμεν; ἐπὶ τίνα θεῶν μετὰ τὴν Ἄρτεμιν; Ἐν αὐτοῖς τυπτόμεθα τοῖς ἱεροῖς, ἐν τοῖς τῆς αὐλαίας παιόμεθα χωρίοις. Ταῦτα ἐν ἐρημίαις μόναις γίνεται, ὅπου μηδεὶς μάρτυς μηδ̓ ἄνθρωπός ἐστι: σὺ δὲ αὐτῶν ἐν ὄψει τυραννεῖς τῶν θεῶν. [2] Καὶ τοῖς μὲν πονηροῖς αἱ τῶν ἱερῶν ἀσφάλειαι διδόασι καταφυγήν, ἐγὼ δὲ μηδένα ἀδικήσας, ἱκέτης δὲ τῆς Ἀρτέμιδος γενόμενος τύπτομαι παῤ αὐτῷ τῷ βωμῷ, βλεπούσης, οἴμοι, [3] τῆς θεοῦ. Ἐπὶ τὴν Ἄρτεμιν αἱ πληγαί. Καὶ οὐ μέχρι πληγῶν ἡ παροινία, ἀλλὰ καὶ ἐπὶ τῶν προσώπων τις λαμβάνει τραύματα, ὡς ἐν πολέμῳ καὶ μάχῃ, καὶ μεμίανται τὸ ἔδαφος ἀνθρωπίνῳ αἵματι. Τοιαῦτα σπένδει τις θεῷ; Οὐ βάρβαροι ταῦτα καὶ Ταῦροι, καὶ ἡ Ἄρτεμις ἡ Σκυθῶν; Οὐ παῤ ἐκείνοις μόνοις νεὼς οὕτως αἱμάσσεται: τὴν Ἰωνίαν Σκυθίαν πεποίηκας, καὶ ἐν Ἐφέσῳ ῥεῖ τὰ ἐν Ταύροις αἵματα. [4] Λαβὲ καὶ ξίφος κατ̓ ἐμοῦ. Καίτοι τί δέῃ σιδήρου; τὰ τοῦ ξίφους πεποίηκεν ἡ χείρ. Ἡ ἀνδροφόνος αὕτη καὶ μιαιφόνος δεξιὰ τοιαῦτα δέδρακεν οἷα ἐκ φασγάνου γίνεται.’

  2. “Now whither are we to flee from violence? What is to be our refuge? To which of the gods are we to have recourse, if Artemis cannot protect us? We are assaulted in her very temple; we are beaten before the very sanctuary-veil. Such things as this happen only in deserted places where there are no witnesses at hand or even none of the human race; you shew your brutal violence in the sight of the gods themselves. Even evil-doers have a refuge in the safety of the sanctuary; but I, who have offended against no man, and had taken up the position of Artemis’ suppliant, am struck before her very altar, with the goddess, oh shame, looking on. These blows are aimed at Artemis herself: and the mad folly of her desecrator did not stop at mere blows; people are wounded, yes, wounded on the face, wounds such as one receives in wars and battles, and the holy pavement has been defiled with human blood. Is this a libation fit for the goddess? Are not these the offerings poured by barbarians and the natives of Tauri, and is not this rather the Artemis worshipped by the Scythians? Only among them is the shrine drenched with blood after this fashion. You have converted Ionia into Scythia, Thersander, and here in Ephesus flows blood that should only flow at Tauri. Come, use your sword against me! But what need is there of the steel? Your hand has done the work of the sword. Yes, that murderous and bloody hand of yours has performed the work that is done at a human sacrifice.”

  [1] Ταῦτά μου βοῶντος ὁ ὄχλος συνερρύη τῶν ἐν τῷ ἱερῷ παρόντων: καὶ οὗτοι ἐκάκιζον αὐτὸν καὶ ὁ ἱερεὺς αὐτὸς ὅτι οὐκ αἰσχύνεται τοιαῦτα ποιῶν οὕτω φανερῶς καὶ ἐν τῷ ἱερῷ: ἐγὼ δὲ τεθαρρηκὼς ‘τοιαῦτα’ ἔφην ‘ὦ ἄνδρες, πέπονθα, ἐλεύθερός τε ὢν καὶ πόλεως οὐκ ἀσήμου, ἐπιβουλευθεὶς μὲν εἰς τὴν ψυχὴν ὑπὸ τούτου, σωθεὶς δὲ ὑπὸ τῆς Ἀρτέμιδος, ἣ τοῦτον ἀπέφηνε συκοφάντην. [2] Καὶ νῦν προελθεῖν με δεῖ καὶ ἀπονίψασθαι τὸ πρόσωπον ἔξω: μὴ γὰρ ἐνταῦθα τοῦτο ποιήσαιμι ἔγωγε, μὴ καὶ τὸ ἱερὸν ὕδωρ τῷ τῆς ὕβρεως αἵματι μιανθῇ.’ [3] Τότε μὲν δὴ μόλις ἀφελκύσαντες αὐτὸν ἐξάγουσι τοῦ ἱεροῦ. Τοσοῦτον δὲ εἶπεν ἀπιὼν ‘ἀλλὰ τὸ μὲν σὸν ἤδη κέκριται, καὶ ὅσον οὐδέπω πείσῃ δίκην: τὸ δὲ τῆς ψευδοπαρθένου ταύτης ἑταίρας ἡ σύριγξ τιμωρήσεται.’

  3. As I shouted out these complaints, a great crowd came together of all those who were in the temple: and they began to abuse Thersander, as did the bishop himself, who said: “Are you not ashamed of acting thus, openly and in the temple?” At this, I took courage and added: “This is what I have suffered, Sirs, though I am a free man and a citizen of no mean city; this rascal conspired against my life, but Artemis saved me and proved him a trumper-up of false charges. Now I must go and wash my face outside; God forbid that the holy water (Not in stoups, as in modern churches, but a fountain for purposes of ablution.) of the temple should be polluted by the blood of violence.” At this, they dragged him away with some difficulty and induced him to leave the temple, but thus much he was able to say as he went; “Your case is already judged and finished, and it will not be long before you pay the penalty that is due; as for this prostitute, this sham virgin, she shall be tested by the ordeal of the pan-pipes. (This will be explained in chapter vi.)”

  [1] 1. ὡς δὲ ἀπηλλάγη ποτέ, κἀγὼ ἐξελθὼν ἐκάθηρα τὸ πρόσωπον. Τοῦ δὲ δείπνου καιρὸς ἦν, καὶ ὑπεδέξατο ἡμᾶς ὁ ἱερεὺς μάλα φιλοφρόνως. Ἐγὼ δὲ εἰς τὸν Σώστρατον ὀρθοῖς τοῖς ὀφθαλμοῖς ἰδεῖν οὐκ ἠδυνάμην, συνειδὼς οἷα αὐτὸν διατεθείκειν: καὶ ὁ Σώστρατος δὲ τὰς τῶν ὀφθαλμῶν ὁρῶν ἀμύξεις τῶν ἐμῶν, ἃς ἔτυχον ὑπ̓ αὐτοῦ παθών, ἀντῃσχύνετό με βλέπειν: καὶ ἡ Λευκίππη δὲ τὰ πολλὰ εἰς γῆν ἔβλεπε, [2] καὶ ἦν ὅλον τὸ συμπόσιον αἰδώς. Προϊόντος δὲ τοῦ πότου καὶ τοῦ Διονύσου κατὰ μικρὸν ἐξιλασκομένου τὴν αἰδῶ （ἐλευθερίας γὰρ οὗτος πατὴρ） ἄρχει λόγου πρῶτος ὁ ἱερεὺς πρὸς τὸν Σώστρατον ‘τί οὐ λέγεις, ὦ ξένε, τὸν περὶ ὑμᾶς μῦθον ὅστις ἐστί; δοκεῖ γάρ μοι περιπλοκάς τινας ἔχειν οὐκ ἀηδεῖς: οἴνῳ δὲ μάλιστα [3] πρέπουσιν οἱ τοιοῦτοι λόγοι.’ Καὶ ὁ Σώστρατος προφάσεως λαβόμενος ἄσμενος ‘τὸ μὲν κατ̓ ἐμὲ τοῦ λόγου μέρος ἁπλοῦν’ εἶπεν ‘ὅτι Σώστρατος ὄνομα, Βυζάντιος τὸ γένος, τούτου θεῖος, πατὴρ ταύτης: τὸν δὲ λοιπόν, ὅστις ἐστί, μῦθον σὺ λέγε, [4] τέκνον Κλειτοφῶν, μηδὲν αἰδούμενος. Καὶ γὰρ εἴ τί μοι συμβέβηκε λυπηρόν, μάλιστα μὲν οὐ σόν ἐστιν, ἀλλὰ τοῦ δαίμονος: ἔπειτα τῶν ἔργων τῶν παρελθόντων ἡ διήγησις τὸν οὐκέτι πάσχοντα ψυχαγωγεῖ μᾶλλον ἢ λυπεῖ.’

  4. At last he went, and I too went out and washed my face. It was then time for dinner, and the bishop most hospitably invited us to dine with him. I was unable to look Sostratus in the face, conscious of the way I had treated him: while he, observing the scratches round my eyes of which he had been the inflicter, was in return ashamed to face me; and Leucippe for the most part kept her eyes fixed on the ground; so that the whole dinner was one long shamefastness. However, as we began to drink more deep and Dionysus little by little dissolved our shyness (rightly is he called the father of freedom ), the bishop was the first to speak, addressing himself to Sostratus. “Will you not tell us, stranger,” said he, “the story in which you are all involved? Some of its ins and
outs are likely to be not without interest, and tales of this sort are most suitable for the time when the wine is going round.” Sostratus was very glad to get hold of an excuse for breaking the ice. “My part of the story,” he said, “is very simple. Sostratus is my name, and I am a Byzantine by birth; the uncle of one of your guests, and the father of the other. As for all the rest, do you, my boy Clitophon, relate whatever the story is, and do not be shy about it. Even if I have gone through a great deal of trouble, the greater part of it is not your fault, but that of Fortune; and besides, the recital of trials past is more likely to raise the spirits (Not quite a literal translation: ΥΧΑΓΩΓΈΩ means “to allure,” and so “to delight.”) of a man who is no longer suffering under them than to depress him.”

  [1] κἀγὼ πάντα τὰ κατὰ τὴν ἀποδημίαν τὴν ἀπὸ Τύρου διηγοῦμαι, τὸν πλοῦν, τὴν ναυαγίαν, τὴν Αἴγυπτον, τοὺς βουκόλους, τῆς Λευκίππης τὴν ἀπαγωγήν, τὴν παρὰ τῷ βωμῷ πλαστὴν γαστέρα, τὴν Μενελάου τέχνην, τὸν ἔρωτα τοῦ στρατηγοῦ, τὸ Χαιρέου φάρμακον, τὴν τῶν λῃστῶν ἁρπαγήν, τὸ τοῦ μηροῦ τραῦμα, καὶ ἔδειξα τὴν οὐλήν. [2] Ἐπεὶ δὲ κατὰ τὴν Μελίτην ἐγενόμην, ἐξῇρον τὸ δρᾶμα ἐμαυτοῦ πρὸς σωφροσύνην μεταποιῶν καὶ οὐδὲν ἐψευδόμην: τὸν Μελίτης ἔρωτα καὶ τὴν σωφροσύνην τὴν ἐμήν, ὅσον ἐλιπάρησε χρόνον, ὅσον ἀπέτυχεν, ὅσα ἐπηγγείλατο, ὅσα ὠδύρατο: τὴν ναῦν διηγησάμην, τὸν εἰς Ἔφεσον πλοῦν, καὶ ὡς ἄμφω συνεκαθεύδομεν, καί, μὰ ταύτην τὴν Ἄρτεμιν, ὡς ἀπὸ γυναικὸς ἀνέστη γυνή. [3] Ἕν μόνον παρῆκα τῶν ἐμαυτοῦ δραμάτων, τὴν μετὰ ταῦτα πρὸς Μελίτην αἰδῶ. Ἐπεὶ καὶ τὸ δεῖπνον εἶπον καὶ ὡς ἐμαυτοῦ κατεψευσάμην, καὶ μέχρι τῆς θεωρίας τὸν λόγον συνεπέρανα καὶ ‘τὰ μὲν ἐμὰ ταῦτα’ ἔφην, ‘τὰ δὲ Λευκίππης τῶν ἐμῶν μείζονα. [4] Πέπραται, δεδούλευκε, γῆν ἔσκαψε, σεσύληται τῆς κεφαλῆς τὸ κάλλος. Τὴν κουρὰν ὁρᾷς.’ [5] Καὶ καθ̓ ἕκαστον ὡς ἐγένετο διεξῄειν. Κἀν τῷδε κατὰ τὸν Σωσθένην καὶ Θέρσανδρον γενόμενος, ἐξῇρον τὰ αὐτῆς ἔτι μᾶλλον ἢ τἀμά, ἐρωτικῶς αὐτῇ χαριούμενος ἀκούοντος τοῦ πατρός: ὡς πᾶσαν αἰκίαν ἤνεγκεν εἰς τὸ σῶμα καὶ ὕβριν πλὴν μιᾶς, ὑπὲρ δὲ ταύτης τὰς ἄλλας πάσας ὑπέστη: ‘καὶ ἔμεινε, πάτερ, τοιαύτη μέχρι τῆς παρούσης ἡμέρας, οἵαν αὐτὴν ἐξέπεμψας ἀπὸ Βυζαντίου. [6] Καὶ οὐκ ἐμὸν τοῦτο ἐγκώμιον, ὅτι φυγὴν ἑλόμενος οὐδὲν ἔδρασα ὑπὲρ ὧν ἔφυγον, ἀλλ̓ αὐτῆς, ὅτι καὶ ἐν μέσοις λῃσταῖς ἔμεινε παρθένος καὶ τὸν μέγαν ἐνίκησε λῃστήν, Θέρσανδρον λέγω, τὸν ἀναίσχυντον, τὸν βίαιον. [7] Ἐφιλοσοφήσαμεν, πάτερ, τὴν ἀποδημίαν: ἐδίωξε γὰρ ἡμᾶς ἔρως, καὶ ἦν ἐραστοῦ καὶ ἐρωμένης φυγή: ἀποδημήσαντες γεγόναμεν ἀλλήλων ἀδελφοί. Εἴ τις ἄρα ἐστὶν ἀνδρὸς παρθενία, ταύτην κἀγὼ μέχρι τοῦ παρόντος πρὸς Λευκίππην ἔχω: ἡ μὲν γὰρ ἤρα ἐκ πολλοῦ τοῦ τῆς Ἀρτέμιδος ἱεροῦ. [8] Δέσποινα Ἀφροδίτη, μὴ νεμεσήσῃς ἡμῖν ὡς ὑβρισμένη: οὐκ ἠθέλομεν ἀπάτορα γενέσθαι τὸν γάμον. Πάρεστιν οὖν ὁ πατήρ: ἧκε καὶ σύ: εὐμενὴς ἡμῖν ἤδη γενοῦ.’ [9] Ταῦτα ἀκούοντες ὁ μὲν ἱερεὺς ἐκεχήνει θαυμάζων ἕκαστον τῶν λεγομένων, ὁ δὲ Σώστρατος καὶ ἐπεδάκρυεν, ὁπότε κατὰ Λευκίππην ἐγεγόνειν. Καὶ ἐπεί ποτε ἐπαυσάμην ‘τὰ μὲν ἡμέτερα’ εἶπον ‘ἠκούσατε: ἓν δὲ αἰτῶ μαθεῖν κἀγὼ παρὰ σοῦ, ἱερεῦ, μόνον: τί ποτέ ἐστιν ὃ τελευταῖον ἀπιὼν ὁ Θέρσανδρος κατὰ Λευκίππης προσέθηκε, σύριγγα εἰπών;’ ‘Ἀλλὰ σύ γε’ ἔφη ‘καλῶς ἀνήρου: καὶ γὰρ εἰδότας ἡμᾶς τὰ περὶ τὴν σύριγγα τοῖς παροῦσιν ὅμως ἁρμόσασθαι προσήκει: κἀγὼ τὸν σὸν ἀμείψομαι μῦθον.’

  5. At this I related the whole story which developed from our flight from Tyre — our voyage, the shipwreck, our adventures in Egypt, the buccaneers, the carrying away of Leucippe, the mock stomach used at the altar (Menelaus’ artful device), the general’s love and the remedy administered by Chaereas, how Leucippe was carried off by the pirates and the wound I received in the thigh during the fight with them, of which I showed them the scar. When I came to the part of the story in which Melitte was concerned, I gave such a turn to the sequence of events that I made them appear greatly to the advantage of my continence, yet without any departure from the truth; I related the story of Melitte’s love for me, my own chastity with regard to her — the long time during which she besought me to take pity on her, her ill-success in her prayers, her promises, her laments; I told all about the ship, our voyage to Ephesus, how we shared the same couch, and how (I swore by Artemis present before us) she rose from it as one woman would rise from another’s bed. Only one thing I omitted in all my adventures, and that was the somewhat delicate matter of my connexion with Melitte after the events just mentioned; but I recounted my dinner with her, and how, later, I made the false accusation against myself, and I completed the story as far as the arrival of the sacred embassy. “These are my adventures,” said I, “but those of Leucippe have been more thrilling than mine. She has been bought and sold, she has been a slave, she has dug the ground, she has been robbed of the crowning glory of her hair; you can still see where her head was shaved”: and I then related all that had happened to her in its due order. When I came to to the part where she fell in with Sosthenes and Thersander, I made much more of her adventures than I had of my own, wishing, as a lover should, to give her the greatest possible credit while her father was listening; how she suffered bodily all manner of insult and violence, save one, and because of this one alone withstood all the others: “And in that respect, father,” I added, she is still the same, up to the present day, as when you sent her away from Byzantium. Nor is it to be put down at all to my credit that after accomplishing this flight I abstained from the very object for which we had fled: but to hers, that she remained a virgin when surrounded by a gang of pirates, and overcame that greatest pirate of all; I mean Thersander, the shameless, brutal wretch. Our departure from Tyre was a calculated one, my father; it was love that drove us from our native land, and the flight was that of a lover and his mistress; but when we had once started we became no more than a brother and sister to each other. If there be any such thing as virginity among us men, then that I have preserved with respect to Leucippe up to the present moment, while, as for her, she has long been anxiously hoping for this temple of Artemis. Lady Aphrodite, be not wroth with us as though we had slighted thee; we would not that our marriage should take place without her father being present; now he is here, come thou also, and look kindly upon us.” As they heard this tale, the bishop listened agape with astonishment, full of surprise at all the details of the
story; while Sostratus was shedding tears every time the relation dealt with the adventures of Leucippe. When I had at last made an end: “You have now both of you heard all that happened to us,” I added, “but there is one thing about which I in my turn should like to question you, good bishop. What is it that Thersander meant in his last threats against Leucippe, just as he was going away, when he mentioned the pan-pipes?”— “That is a fair question,” he replied, “and as I know all about the pan-pipes, it is only right that I should add the explanation of them to the tale of which you have now put us in possession. I will make it clear to you as a return for the story you have just told.

  [1] ‘Ὁρᾷς τουτὶ τὸ ἄλσος τὸ κατόπιν τοῦ νεώ. Ἐνθάδε ἐστὶ σπήλαιον ἀπόρρητον γυναιξί, καθαραῖς δὲ εἰσελθούσαις οὐκ ἀπόρρητον παρθένοις: ἀνάκειται δὲ σύριγξ ὀλίγον ἔνδον τῶν τοῦ σπηλαίου θυρῶν. [2] Εἰ μὲν οὖν τὸ ὄργανον καὶ παῤ ὑμῖν ἐπιχωριάζει τοῖς Βυζαντίοις, ἴστε ὃ λέγω: εἰ δέ τις ὑμῶν ἧττον ὡμίλησε ταύτῃ τῇ μουσικῇ, φέρε καὶ οἷόν ἐστιν εἴπω καὶ τὸν τοῦ Πανὸς πάντα μῦθον. [3] Ἡ σύριγξ αὐλοὶ μέν εἰσι πολλοί, κάλαμος δὲ τῶν αὐλῶν ἕκαστος: αὐλοῦσι δὲ οἱ κάλαμοι πάντες ὥσπερ αὐλὸς εἷς: σύγκεινται δὲ στοιχηδὸν ἄλλος ἐπ̓ ἄλλον ἡνωμένος. [4] Τὸ πρόσωπον ἰσοστάσιον καὶ τὸ νῶτον, καὶ ὅσοι εἰσὶ τῶν καλάμων βραχὺ μικρῷ λειπόμενοι, τούτων μείζων ὁ μετὰ τοῦτον, καὶ ἐπὶ τῷ δευτέρῳ τοσοῦτον, ὅσον τοῦ δευτέρου μείζων ὁ μετὰ τοῦτον τρίτος, καὶ κατὰ λόγον οὕτως ὁ λοιπὸς τῶν καλάμων χορὸς ἕκαστον τοῦ πρόσθεν ἴσον ἔχων, τὸ δὲ ἔσω μέσον ἐστὶ τῷ περιττῷ. [5] Αἴτιον δὲ τῆς τοιαύτης τάξεως ἡ τῆς ἁρμονίας διανομή. Τὸ μὲν γὰρ ὀξύτατον ἄνω, καὶ ὅσον εἰς τὸ κάτω πρῶτον βαρύ, κατὰ κέρας ἑκάτερον ὁ ἄκρος ἔλαχεν αὐλός: τὰ δὲ μεταξὺ τῶν ἄκρων τοῦ ῥυθμοῦ διαστήματα, πάντες οἱ μεταξὺ κάλαμοι, ἕκαστος ἐπὶ τὸν πέλας τὸ ὀξὺ καταφέρων ἐς τὸν τῷ τελευταίῳ συνάπτει βάρει. [6] Ὅσα δὲ ὁ τῆς Ἀθηνᾶς αὐλὸς ἐν τοῖς δακτύλοις λαλεῖ, τοσαῦτα ὁ τοῦ Πανὸς ἐν τοῖς στόμασιν αὐλεῖ. Ἀλλ̓ ἐκεῖ μὲν οἱ δάκτυλοι κυβερνῶσι τὰ αὐλήματα, ἐνταῦθα δὲ τοῦ τεχνίτου τὸ στόμα μιμεῖται τοὺς δακτύλους: κἀκεῖ μὲν κλείσας ὁ αὐλητὴς τὰς ἄλλας ὀπὰς μίαν ἀνοίγει μόνην, δἰ ἧς τὸ πνεῦμα καταρρεῖ, ἐνταῦθα δὲ τοὺς μὲν ἄλλους ἐλευθέρους ἀφῆκε καλάμους, μόνῳ δὲ τὸ χεῖλος ἐπιτίθησιν, ὃν ἂν ἐθέλῃ μὴ σιωπᾶν, μεταπηδᾷ τε ἄλλοτε ἐπ̓ ἄλλον, ὅποι ποτ̓ ἂν ἡ τοῦ κρούματος ἁρμονία καλῇ. [7] Οὕτως αὐτῷ περὶ τοὺς αὐλοὺς χορεύει τὸ στόμα. Ἦν δὲ ἡ σύριγξ οὔτε αὐλὸς ἀπ̓ ἀρχῆς οὔτε κάλαμος, ἀλλὰ παρθένος εὐειδής. Ὁ Πὰν οὖν ἐδίωκεν αὐτὴν δρόμον ἐρωτικόν, τὴν δὲ ὕλη τις δέχεται δασεῖα φεύγουσαν: ὁ δὲ Πὰν κατὰ πόδας εἰσθορὼν ὤρεγε τὴν χεῖρα ὡς ἐπ̓ αὐτήν. [8] Καὶ ὁ μὲν ᾤετο τεθηρακέναι καὶ ἔχεσθαι τῶν τριχῶν, καλάμων δὲ κόμην εἶχεν ἡ χείρ. Τὴν μὲν γὰρ εἰς γῆν καταδῦναι λέγουσι, καλάμους δὲ τὴν γῆν ἀντ̓ αὐτῆς τεκεῖν. [9] Τέμνει δὴ τοὺς καλάμους ὑπ̓ ὀργῆς ὁ Πὰν ὡς κλέπτοντας αὐτοῦ τὴν ἐρωμένην: ἐπεὶ δὲ μετὰ ταῦτα οὐκ εἶχεν εὑρεῖν, εἰς τοὺς καλάμους δοκῶν λελύσθαι τὴν κόρην, ἔκλαε τὴν τομήν, νομίζων τετμηκέναι τὴν ἐρωμένην. [10] Συμφορήσας οὖν τὰ τετμημένα τῶν καλάμων ὡς μέλη τοῦ σώματος καὶ συνθεὶς εἰς ἓν σῶμα εἶχε διὰ χειρῶν τὰς τομὰς τῶν καλάμων καταφιλῶν ὡς τῆς κόρης τραύματα: ἔστενε δὲ ἐρωτικὸν ἐπιθεὶς τὸ στόμα, καὶ ἐνέπνει ἄνωθεν εἰς τοὺς αὐλοὺς ἅμα φιλῶν: τὸ δὲ πνεῦμα διὰ τῶν ἐν τοῖς καλάμοις στενωπῶν καταρρέον αὐλήματα ἐποίει, καὶ ἡ σύριγξ εἶχε φωνήν. [11] Ταύτην οὖν τὴν σύριγγά φασιν ἀναθεῖναι μὲν ἐνθάδε τὸν Πᾶνα, περιορίσαι δὲ εἰς σπήλαιον αὐτήν, θαμίζειν τε αὐτοῦ καὶ τῇ σύριγγι συνήθως αὐλεῖν. Χρόνῳ δὲ ὕστερον χαρίζεται τὸ χωρίον τῇ Ἀρτέμιδι, συνθήκας ποιησάμενος πρὸς αὐτήν, μηδεμίαν ἐκεῖ καταβαίνειν γυναῖκα. [12] Ὅταν οὖν αἰτίαν ἔχῃ τις οὐκ εἶναι παρθένος, προπέμπει μὲν αὐτὴν ὁ δῆμος μέχρι τῶν τοῦ σπηλαίου θυρῶν, δικάζει δὲ ἡ σύριγξ τὴν δίκην. Ἡ μὲν γὰρ παῖς εἰσέρχεται κεκοσμημένη στολῇ τῇ νενομισμένῃ, ἄλλος δὲ ἐπικλείει τὰς τοῦ σπηλαίου θύρας. [13] Κἂν μὲν ᾖ παρθένος, λιγυρόν τι μέλος ἀκούεται καὶ ἔνθεον, ἤτοι τοῦ τόπου πνεῦμα ἔχοντος μουσικὸν εἰς τὴν σύριγγα τεταμιευμένον, ἢ τάχα καὶ ὁ Πὰν αὐτὸς αὐλεῖ. Μετὰ δὲ μικρὸν αὐτόμαται μὲν αἱ θύραι ἀνεῴχθησαν τοῦ σπηλαίου, ἐκφαίνεται δὲ ἡ παρθένος ἐστεφανωμένη τὴν κεφαλὴν πίτυος κόμαις. [14] Ἐὰν δὲ ᾖ τὴν παρθενίαν ἐψευσμένη, σιωπᾷ μὲν ἡ σύριγξ, οἰμωγὴ δέ τις ἀντὶ μουσικῆς ἐκ τοῦ σπηλαίου πέμπεται, καὶ εὐθὺς ὁ δῆμος ἀπαλλάττεται καὶ ἀφίησιν ἐν τῷ σπηλαίῳ τὴν γυναῖκα: τρίτῃ δὲ ἡμέρᾳ παρθένος ἱέρεια τοῦ τόπου παρελθοῦσα τὴν μὲν σύριγγα εὑρίσκει χαμαί, τὴν δὲ γυναῖκα οὐδαμοῦ. [15] Πρὸς ταῦτα παρασκευάσασθε πῶς ἂν αὐτοὶ σχῆτε τύχης, καὶ σύνετε. Εἰ μὲν γάρ ἐστι παρθένος, ὡς ἔγωγε βουλοίμην, ἄπιτε χαίροντες τῆς σύριγγος τυχόντες εὐμενοῦς: οὐ γὰρ ἄν ποτε ψεύσαιτο τὴν κρίσιν: εἰ δὲ μή: αὐτοὶ γὰρ ἴστε οἷα εἰκὸς ἐν τοσαύταις αὐτὴν ἐπιβουλαῖς γενομένην ἄκουσαν—’