by Pausanias
[9.10.5] Higher up than the Ismenian sanctuary you may see the fountain which they say is sacred to Ares, and they add that a dragon was posted by Ares as a sentry over the spring. By this fountain is the grave of Caanthus. They say that he was brother to Melia and son to Ocean, and that he was commissioned by his father to seek his sister, who had been carried away. Finding that Apollo had Melia, and being unable to get her from him, he dared to set fire to the precinct of Apollo that is now called the Ismenian sanctuary. The god, according to the Thebans, shot him.
[9.10.6] Here then is the tomb of Caanthus. They say that Apollo had sons by Melia, to wit, Tenerus and Ismenus. To Tenerus Apollo gave the art of divination, and from Ismenus the river got its name. Not that the river was nameless before, if indeed it was called Ladon before Ismenus was born to Apollo.
[9.11.1] XI. On the left of the gate named Electran are the ruins of a house where they say Amphitryon came to live when exiled from Tiryns because of the death of Electryon; and the chamber of Alcmena is still plainly to be seen among the ruins. They say that it was built for Amphitryon by Trophonius and Agamedes, and that on it was written the following inscription:–
When Amphitryon was about to bring hither his bride
Alcmena, he chose this as a chamber for himself.
Anchasian Trophonius and Agamedes made it.
[9.11.2] Such was the inscription that the Thebans say was written here. They show also the tomb of the children of Heracles by Megara. Their account of the death of these is in no way different from that in the poems of Panyassis and of Stesichorus of Himera. But the Thebans add that Heracles in his madness was about to kill Amphitryon as well, but before he could do so he was rendered unconscious by the blow of the stone. Athena, they say, threw at him this stone, which they name Chastiser.
[9.11.3] Here are portraits of women in relief, but the figures are by this time rather indistinct. The Thebans call them Witches, adding that they were sent by Hera to hinder the birth-pangs of Alcmena. So these kept Alcmena from bringing forth her child. But Historis, the daughter of Teiresias, thought of a trick to deceive the Witches, and she uttered a loud cry of joy in their hearing, that Alcmena had been delivered. So the story goes that the Witches were deceived and went away, and Alcmena brought forth her child.
[9.11.4] Here is a sanctuary of Heracles. The image, of white marble, is called Champion, and the Thebans Xenocritus and Eubius were the artists. But the ancient wooden image is thought by the Thebans to be by Daedalus, and the same opinion occurred to me. It was dedicated, they say, by Daedalus himself, as a thank-offering for a benefit. For when he was fleeing from Crete in small vessels which he had made for himself and his son Icarus, he devised for the ships sails, an invention as yet unknown to the men of those times, so as to take advantage of a favorable wind and outsail the oared fleet of Minos. Daedalus himself was saved,
[9.11.5] but the ship of Icarus is said to have overturned, as he was a clumsy helmsman. The drowned man was carried ashore by the current to the island, then without a name, that lies off Samos. Heracles came across the body and recognized it, giving it burial where even to-day a small mound still stands to Icarus on a promontory jutting out into the Aegean. After this Icarus are named both the island and the sea around it.
[9.11.6] The carvings on the gables at Thebes are by Praxiteles, and include most of what are called the twelve labours. The slaughter of the Stymphalian birds and the cleansing of the land of Elis by Heracles are omitted; in their place is represented the wrestling with Antaeus. Thrasybulus, son of Lycus, and the Athenians who with him put down the tyranny of the Thirty, set out from Thebes when they returned to Athens, and therefore they dedicated in the sanctuary of Heracles colossal figures of Athena and Heracles, carved by Alcamenes in relief out of Pentelic marble.
[9.11.7] Adjoining the sanctuary of Heracles are a gymnasium and a race-course, both being named after the god. Beyond the Chastiser stone is an altar of Apollo surnamed God of Ashes; it is made out of the ashes of the victims. The customary mode of divination here is from voices, which is used by the Smyrnaeans, to my knowledge, more than by any other Greeks. For at Smyrna also there is a sanctuary of Voices outside the wall and beyond the city.
[9.12.1] XII. The Thebans in ancient days used to sacrifice bulls to Apollo of the Ashes. Once when the festival was being held, the hour of the sacrifice was near but those sent to fetch the bull had not arrived. And so, as a wagon happened to be near by, they sacrificed to the god one of the oxen, and ever since it has been the custom to sacrifice working oxen. The following story also is current among the Thebans. As Cadmus was leaving Delphi by the road to Phocis, a cow, it is said, guided him on his way. This cow was one bought from the herdsmen of Pelagon, and on each of her sides was a white mark like the orb of a full moon.
[9.12.2] Now the oracle of the god had said that Cadmus and the host with him were to make their dwelling where the cow was going to sink down in weariness. So this is one of the places that they point out. Here there is in the open an altar and an image of Athena, said to have been dedicated by Cadmus. Those who think that the Cadmus who came to the Theban land was an Egyptian, and not a Phoenician, have their opinion contradicted by the name of this Athena, because she is called by the Phoenician name of Onga, and not by the Egyptian name of Sais.
[9.12.3] The Thebans assert that on the part of their citadel, where to-day stands their market-place, was in ancient times the house of Cadmus. They point out the ruins of the bridal-chamber of Harmonia, and of one which they say was Semele’s into the latter they allow no man to step even now. Those Greeks who allow that the Muses sang at the wedding of Harmonia, can point to the spot in the market-place where it is said that the goddesses sang.
[9.12.4] There is also a story that along with the thunderbolt hurled at the bridalchamber of Semele there fell a log from heaven. They say that Polydorus adorned this log with bronze and called it Dionysus Cadmus. Near is an image of Dionysus; Onasimedes made it of solid bronze. The altar was built by the sons of Praxiteles.
[9.12.5] There is a statue of Pronomus, a very great favorite with the people for his playing on the flute. For a time flute-players had three forms of the flute. On one they played Dorian music; for Phrygian melodies flutes of a different pattern were made; what is called the Lydian mode was played on flutes of a third kind. It was Pronomus who first devised a flute equally suited for every kind of melody, and was the first to play on the same instrument music so vastly different in form.
[9.12.6] It is also said that he gave his audience untold delight by the expression of his face and by the movement of his whole body. He also composed for the Chalcidians on the Euripus a processional tune for their use in Delos. So the Thebans set up here a statue of this man, and like-wise one of Epaminondas, son of Polymnis.
EPAMINONDAS OF THEBES, HISTORY
[9.13.1] XIII. Epaminondas had famous ancestors, but his father had less wealth than a Theban of ordinary means. He was most thoroughly taught all the subjects of the national education, and when a young man went to receive instruction from Lysis, a Tarentine by descent, learned in the philosophy of Pythagoras the Samian. When Lacedaemon was at war with Mantineia, Epaminondas is said to have been sent with certain others from Thebes to help the Lacedaemonians. In the battle Pelopidas received wounds, but his life was saved by Epaminondas at the greatest risk to his own.
[9.13.2] Later on, when Epaminondas had come to Sparta as an envoy, what time the Lacedaemonians said they were concluding with the Greeks the peace called the Peace of Antalcidas, Agesilaus asked him whether they would allow each Boeotian city to swear to the peace separately. He replied: “No, Spartans, not before we see your vassals taking the oath city by city.”
[9.13.3] When the war between Lacedaemon and Thebes had already broken out, and the Lacedaemonians were advancing to attack the Thebans with a force of their own men and of their allies, Epaminondas with a part of the army occupied to meet them a position above the Cephisian la
ke, under the impression that at this point the Peloponnesians would make their invasion. But Cleombrotus, the king of the Lacedaemonians, turned towards Ambrossus in Phocis. He massacred a Theban force under Chaereas, who was under orders to guard the passes, crossed the high ground and reached Leuctra in Boeotia.
[9.13.4] Here heaven sent signs to the Lacedaemonian people and to Cleombrotus personally. The Lacedaemonian kings were accompanied on their expeditions by sheep, to serve as sacrifices to the gods and to give fair omens before battles. The flocks were led on the march by she-goats, called katoiades by the herdsmen. On this occasion, then, the wolves dashed on the flock, did no harm at all to the sheep, but killed the goats called katoiades.
[9.13.5] It was also said that the wrath of the daughters of Scedasus fell upon the Lacedaemonians. Scedasus, who lived near Leuctra, had two daughters, Molpia and Hippo. These in the bloom of their youth were wickedly outraged by two Lacedaemonians, Phrurarchidas and Parthenius. The maidens, unable to bear the shame of their violation, immediately hanged themselves. Scedasus repaired to Lacedaemon, but meeting with no justice returned to Leuctra and committed suicide.
[9.13.6] Well, on this occasion Epaminondas sacrificed with prayers to Scedasus and his girls, implying that the battle would be to avenge them no less than to secure the salvation of Thebes. The Boeotarchs were not agreed, but differed widely in their opinions. For Epaminondas, Malgis and Xenocrates were minded to do battle with the Lacedaemonians at once, but Damocleidas, Damophilus and Simangelus were against joining in battle, and urged that they should put wives and children safely out of the way in Attica, and prepare to undergo a siege themselves.
[9.13.7] So divergent were the views of the six. The seventh Boeotarch, whose name was Brachyllides, was guarding the pass by Cithaeron, and on his return to the army added his vote to the side of Epaminondas, and then there was a unanimous decision to try the ordeal of battle.
[9.13.8] But Epaminondas had his suspicions of some of the Boeotians especially of the Thespians. Fearing, therefore, lest they should desert during the engagement, he permitted all who would to leave the camp and go home. The Thespians left with all their forces, as did any other Boeotians who felt annoyed with the Thebans.
[9.13.9] When the battle joined, the allies of the Lacedaemonians, who had hitherto been not the best of friends, now showed most clearly their hostility, by their reluctance to stand their ground, and by giving way wherever the enemy attacked them. The Lacedaemonians themselves and the Thebans were not badly matched adversaries. The former had their previous experience, and their shame of lessening the reputation of Sparta; the Thebans realized that what was at stake was their country, their wives and their children.
[9.13.10] But when king Cleombrotus with several Lacedaemonian magistrates had fallen, the Spartans were bound by necessity not to give way, in spite of their distress. For among the Lacedaemonians it was considered the greatest disgrace to allow the body of a king to come into the hands of enemies.
[9.13.11] The victory of Thebes was the most famous ever won by Greeks over Greeks. The Lacedaemonians on the following day were minded to bury their dead, and sent a herald to the Thebans. But Epaminondas, knowing that the Lacedaemonians were always inclined to cover up their disasters, said that he permitted their allies first to take up their dead, and only when these had done so did he approve of the Lacedaemonians’ burying their own dead.
[9.13.12] Some of the allies took up no dead at all, as not a man of them had fallen; others had but slight loss to report. So when the Lacedaemonians proceeded to bury their own, it was at once proved that the fallen were Spartans. The loss of the Thebans and of such Boeotians as remained loyal amounted to forty-seven, but of the Lacedaemonians themselves there fell more than a thousand men.
[9.14.1] XIV. After the battle Epaminondas for a while, having proclaimed that the other Peloponnesians should depart home, kept the Lacedaemonians cooped up in Leuctra. But when reports came that the Spartans in the city were marching to a man to the help of their countrymen at Leuctra, Epaminondas allowed his enemy to depart under a truce, saying that it would be better for the Boeotians to shift the war from Boeotia to Lacedaemon.
[9.14.2] The Thespians, apprehensive because of the ancient hostility of Thebes and its present good fortune, resolved to abandon their city and to seek a refuge in Ceressus. It is a stronghold in the land of the Thespians, in which once in days of old they had established themselves to meet the invasion of the Thessalians. On that occasion the Thessalians tried to take Ceressus, but success seemed hopeless. So they consulted the god at Delphi,
[9.14.3] and received the following response:–
A care to me is shady Leuctra, and so is the Alesian soil;
A care to me are the two sorrowful girls of Scedasus.
There a tearful battle is nigh, and no one will foretell it,
Until the Dorians have lost their glorious youth,
When the day of fate has come.
Then may Ceressus be captured, but at no other time.
[9.14.4] On the latter occasion Epaminondas captured the Thespians who had taken refuge in Ceressus, and immediately afterwards devoted his attention to the situation in the Peloponnesus, to which also the Arcadians were eagerly inviting him. On his arrival he won the willing support of Argos, while he collected again into their ancient city the Mantineans, who had been scattered into village communities by Agesipolis. He persuaded the Arcadians to destroy all their weak towns, and built them a home where they could live together, which even at the present day is called Megalopolis (Great City).
[9.14.5] The period of his office as Boeotarch had now expired, and death was the penalty fixed if a man exceeded it. So Epaminondas, disregarding the law as out of date, remained in office, marched to Sparta with his army, and when Agesilaus did not come out to meet him, turned to the founding of Messene. Epaminondas, was the founder of the modern Messene, and the history of its foundation I have included in my account of the Messenians themselves.
[9.14.6] Meanwhile the allies of Thebes scattered and overran the Laconian territory, pillaging what it contained. This persuaded Epaminondas to lead the Thebans back to Boeotia. In his advance with the army he came over against Lechaeum, and was about to cross the narrow and difficult parts of the road, when Iphicrates, the son of Timotheus, attacked the Thebans with a force of targeteers and other Athenians.
[9.14.7] Epaminondas put his assailants to flight and came right up to the very city of Athens, but as Iphicrates dissuaded the Athenians from coming out to fight, he proceeded to march back to Thebes. Epaminondas stood his trial on a capital charge for holding the office of Boeotarch when his tenure had already expired. It is said that the jury appointed to try him did not even record their votes on the charge.
[9.15.1] XV. After these things when Alexander held sway in Thessaly, Pelopidas came to him, under the impression that he was well-disposed to him personally as well as a friend to the Theban commonwealth, but on his arrival was treacherously and insolently thrown into prison and kept there by Alexander. The Thebans at once set out to attack Alexander, and made leaders of the expedition Cleomenes and Hypatus, who were Boeotarchs at that time; Epaminondas was serving in the ranks.
[9.15.2] When the force had reached the other side of Thermopylae, Alexander surprised and attacked it on difficult ground. As there appeared to be no means of safety, the rest of the army chose Epaminondas to be leader, and the Boeotarchs of their own accord resigned the command. Alexander lost confidence in winning the war when he saw Epaminondas at the head of his opponents, and of his own accord set free Pelopidas.
[9.15.3] In the absence of Epaminondas the Thebans removed the Orchomenians from their land. Epaminondas regarded their removal as a disaster, and declared that had he been present never would the Thebans have been guilty of such an outrage.
[9.15.4] Elected again to be Boeotarch, and again invading the Peloponnesus with an army of Boeotians, he overcame the Lacedaemonians in a battle at L
echaeum, and with them Achaeans of Pellene and Athenians led from Athens by Chabrias. The Thebans had a rule that they should set free for a ransom all their prisoners except such as were Boeotian fugitives; these they punished with death. So when he captured the Sicyonian town of Phoebia, in which were gathered most of the Boeotian fugitives, he assigned to each of those whom he captured in it a new nationality, any that occurred to him, and set them free.
[9.15.5] On reaching Mantineia with his army, he was killed in the hour of victory by an Athenian. In the painting at Athens of the battle of the cavalry the man who is killing Epaminondas is Grylus, the son of the Xenophon who took part in the expedition of Cyrus against king Artaxerxes and led the Greeks back to the sea.
[9.15.6] On the statue of Epaminondas is an inscription in elegiac verse relating among other things that he founded Messene, and that through him the Greeks won freedom. The elegiac verses are these:–
By my counsels was Sparta shorn of her glory,
And holy Messene received at last her children.
By the arms of Thebe was Megalopolis encircled with walls,
And all Greece won independence and freedom.
[9.16.1] XVI. Such were the claims to fame of Epaminondas. Not far away is a temple of Ammon; the image, a work of Calamis, was dedicated by Pindar, who also sent to the Ammonians of Libya a hymn to Ammon. This hymn I found still carved on a triangular slab by the side of the altar dedicated to Ammon by Ptolemy the son of Lagus. After the sanctuary of Ammon at Thebes comes what is called the bird-observatory of Teiresias, and near it is a sanctuary of Fortune, who carries the child Wealth.