Delphi Complete Works of Pausanias

by Pausanias

  [9.22.3] Corinna, the only lyric poetess of Tanagra, has her tomb in a, conspicuous part of the city, and in the gymnasium is a painting of Corinna binding her head with a fillet for the victory she won over Pindar at Thebes with a lyric poem. I believe that her victory was partly due to the dialect she used, for she composed, not in Doric speech like Pindar, but in one Aeolians would understand, and partly to her being, if one may judge from the likeness, the most beautiful woman of her time.

  [9.22.4] Here there are two breeds of cocks, the fighters and the blackbirds, as they are called. The size of these blackbirds is the same as that of the Lydian birds, but in color they are like crows, while wattles and comb are very like the anemone. They have small, white markings on the end of the beak and at the end of the tail.

  ANTHEDON

  [9.22.5] Such is the appearance of the blackbirds. Within Boeotia to the left of the Euripus is Mount Messapius, at the foot of which on the coast is the Boeotian city of Anthedon. Some say that the city received its name from a nymph called Anthedon, while others say that one Anthas was despot here, a son of Poseidon by Alcyone, the daughter of Atlas. Just about the center of Anthedon is a sanctuary of the Cabeiri, with a grove around it, near which is a temple of Demeter and her daughter, with images of white marble.

  [9.22.6] There are a sanctuary and an image of Dionysus in front of the city on the side towards the mainland. Here are the graves of the children of Iphimedeia and Aloeus. They met their end at the hands of Apollo according to both Homer and Pindar, the latter adding that their doom overtook them in Naxos, which lies off Paros. Their tombs then are in Anthedon, and by the sea is what is called the Leap of Glaucus.

  [9.22.7] That Glaucus was a fisherman, who, on eating of the grass, turned into a deity of the sea and ever since has foretold to men the future, is a belief generally accepted; in particular, seafaring men tell every year many a tale about the soothsaying of Glaucus. Pindar and Aeschylus got a story about Glaucus from the people of Anthedon. Pindar has not thought fit to say much about him in his odes, but the story actually supplied Aeschylus with material for a play.

  PROETIDIAN GATE OF THEBES

  [9.23.1] XXIII. In front of the Proetidian gate at Thebes is the gymnasium called the Gymnasium of Iolaus and also a race-course, a bank of earth like those at Olympia and Epidaurus. Here there is also shown a hero-shrine of Iolaus. That Iolaus himself died at Sardis along with the Athenians and Thespians who made the crossing with him is admitted even by the Thebans themselves.

  [9.23.2] Crossing over the right side of the course you come to a race-course for horses, in which is the tomb of Pindar.

  THE POET PINDAR, HISTORY

  When Pindar was a young man he was once on his way to Thespiae in the hot season. At about noon he was seized with fatigue and the drowsiness that follows it, so just as he was, he lay down a little way above the road. As he slept bees alighted on him and plastered his lips with their wax.

  [9.23.3] Such was the beginning of Pindar’s career as a lyric poet. When his reputation had already spread throughout Greece he was raised to a greater height of fame by an order of the Pythian priestess, who bade the Delphians give to Pindar one half of all the first-fruits they offered to Apollo. It is also said that on reaching old age a vision came to him in a dream. As he slept Persephone stood by him and declared that she alone of the deities had not been honored by Pindar with a hymn, but that Pindar would compose an ode to her also when he had come to her.

  [9.23.4] Pindar died at once, before ten days had passed since the dream. But there was in Thebes an old woman related by birth to Pindar who had practised singing most of his odes. By her side in a dream stood Pindar, and sang a hymn to Persephone. Immediately on waking out of her sleep she wrote down all she had heard him singing in her dream. In this song, among the epithets he applies to Hades is “golden-reined” – a clear reference to the rape of Persephone.

  ACRAEPHNIUM & MT PTOUS

  [9.23.5] From this point to Acraephnium is mainly flat. They say that originally the city formed part of the territory belonging to Thebes, and I learned that in later times men of Thebes escaped to it, at the time when Alexander destroyed Thebes. Weak and old, they could not even get safely away to Attica, but made their homes here. The town lies on Mount Ptous, and there are here a temple and image of Dionysus that are worth seeing.

  [9.23.6] About fifteen stades away from the city on the right is the sanctuary of Ptoan Apollo. We are told by Asius in his epic that Ptous, who gave a surname to Apollo and the name to the mountain, was a son of Athamas by Themisto. Before the expedition of the Macedonians under Alexander, in which Thebes was destroyed, there was here an oracle that never lied. Once too a mail of Europus, of the name of Mys, who was sent by Mardonius, inquired of the god in his own language, and the god too gave a response, not in Greek but in the Carian speech.

  LARYMNA

  [9.23.7] On crossing Mount Ptous you come to Larymna, a Boeotian city on the coast, said to have been named after Larymna, the daughter of Cynus. Her earlier ancestors I shall give in my account of Locris. Of old Larymna belonged to Opus, but when Thebes rose to great power the citizens of their own accord joined the Boeotians. Here there is a temple of Dionysus with a standing image. The town has a harbor with deep water near the shore, and on the mountains commanding the city wild boars can be hunted.

  LAKE COPAIS

  [9.24.1] XXIV. On the straight road from Acraephnium to the Cephisian, or as it is also called, the Copaic Lake, is what is styled the Athamantian Plain, on which, they say, Athamas made his home. Into the lake flows the river Cephisus, which rises at Lilaea in Phocis, and on sailing across it you come to Copae, a town lying on the shore of the lake. Homer mentions it in the Catalogue. Here is a sanctuary of Demeter, one of Dionysus and a third of Serapis.

  [9.24.2] According to the Boeotians there were once other inhabited towns near the lake, Athens and Eleusis, but there occurred a flood one winter which destroyed them. The fish of the Cephisian Lake are in general no different from those of other lakes, but the eels there are of great size and very pleasant to the palate.

  OLMONES & HYETTUS

  [9.24.3] On the left of Copae about twelve stades from it is Olmones, and some seven stades distant from Olmones is Hyettus both right from their foundation to the present day have been villages. In my view Hyettus, as well as the Athamantian plain, belongs to the district of Orchomenus. All the stories I heard about Hyettus the Argive and Olmus, the son of Sisyphus, I shall include in my history of Orchomenus. In Olmones they did not show me anything that was in the least worth seeing, but in Hyettus is a temple of Heracles, from whom the sick may get cures. There is an image not carefully carved, but of unwrought stone after the ancient fashion.

  CYRTONES & CORSEIA

  [9.24.4] About twenty stades away from Hyettus is Cyrtones. The ancient name of the town was, they say, Cyrtone. It is built on a high mountain, and here are a temple and grove of Apollo. There are also standing images of Apollo and Artemis. There is here too a cool stream of water rising from a rock. By the spring is a sanctuary of the nymphs, and a small grove, in which all the trees alike are cultivated.

  [9.24.5] Going out of Cyrtones, as you cross the mountain you come to Corseia, under which is a grove of trees that are not cultivated, being mostly evergreen oaks. A small image of Hermes stands in the open part of the grove. This is distant from Corseia about half a stade. On descending to the level you reach a river called the Platanius, which flows into the sea. On the right of the river the last of the Boeotians in this part dwell in Halae-on-Sea, which separates the Locrian mainland from Euboea.

  NEISTAN GATE OF THEBES

  [9.25.1] XXV. Very near to the Neistan gate at Thebes is the tomb of Menoeceus, the son of Creon. He committed suicide in obedience to the oracle from Delphi, at the time when Polyneices and the host with him arrived from Argos. On the tomb of Menoeceus grows a pomegranate-tree. If you break through the outer part of the ripe fruit, you will then
find the inside like blood. This pomegranate-tree is still flourishing. The Thebans assert that they were the first men among whom the vine grew, but they have now no memorial of it to show.

  [9.25.2] Not far from the grave of Menoeceus is the place where they say the sons of Oedipus killed each other in a duel. The scene of their fight is marked by a pillar, upon which is a stone shield. There is shown a place where according to the Thebans Hera was deceived by Zeus into giving the breast to Heracles when he was a baby. The whole of this place is called the Dragging of Antigone. For when she found that she had not the strength to lift the body of Polyneices, in spite of her eager efforts, a second plan occurred to her, to drag him. So she dragged him right up to the burning pyre of Eteocles and threw him on it.

  [9.25.3] There is a river called Dirce after the wife of Lycus. The story goes that Antiope was ill-treated by this Dirce, and therefore the children of Antiope put Dirce to death. Crossing the river you reach the ruins of the house of Pindar, and a sanctuary of the Mother Dindymene. Pindar dedicated the image, and Aristomedes and Socrates, sculptors of Thebes, made it. Their custom is to open the sanctuary on one day in each year, and no more. It was my fortune to arrive on that day, and I saw the image, which, like the throne, is of Pentelic marble.

  [9.25.4] Along the road from the Neistan gate are three sanctuaries. There is a sanctuary of Themis, with an image of white marble; adjoining it is a sanctuary of the Fates, while the third is of Zeus of the Market. Zeus is made of stone; the Fates have no images. A little farther off in the open stands Heracles, surnamed Nose-docker; the reason for the name is, as the Thebans say, that Heracles cut off the noses, as an insult, of the heralds who came from Orchomenus to demand the tribute.

  THE CABEIRIUM

  [9.25.5] Advancing from here twenty-five stades you come to a grove of Cabeirean Demeter and the Maid. The initiated are permitted to enter it. The sanctuary of the Cabeiri is some seven stades distant from this grove. I must ask the curious to forgive me if I keep silence as to who the Cabeiri are, and what is the nature of the ritual performed in honor of them and of the Mother.

  [9.25.6] But there is nothing to prevent my declaring to all what the Thebans say was the origin of the ritual. They say that once there was in this place a city, with inhabitants called Cabeiri; and that Demeter came to know Prometheus, one of the Cabeiri, and Aetnaelis his son, and entrusted something to their keeping. What was entrusted to them, and what happened to it, seemed to me a sin to put into writing, but at any rate the rites are a gift of Demeter to the Cabeiri.

  [9.25.7] At the time of the invasion of the Epigoni and the taking of Thebes, the Cabeiri were expelled from their homes by the Argives and the rites for a while ceased to be performed. But they go on to say that afterwards Pelarge, the daughter of Potnieus, and Isthmiades her husband established the mysteries here to begin with, but transferred them to the place called Alexiarus.

  [9.25.8] But because Pelarge conducted the initiation outside the ancient borders, Telondes and those who were left of the clan of the Cabeiri returned again to Cabeiraea. Various honors were to be established for Pelarge by Telondes in accordance with an oracle from Dodona, one being the sacrifice of a pregnant victim. The wrath of the Cabeiri no man may placate, as has been proved on many occasions.

  [9.25.9] For certain private people dared to perform in Naupactus the ritual just as it was done in Thebes, and soon afterwards justice overtook them. Then, again, certain men of the army of Xerxes left behind with Mardonius in Boeotia entered the sanctuary of the Cabeiri, perhaps in the hope of great wealth, but rather, I suspect, to show their contempt of its gods; all these immediately were struck with madness, and flung themselves to their deaths into the sea or from the tops of precipices.

  [9.25.10] Again, when Alexander after his victory wasted with fire all the Thebaid, including Thebes itself, some men from Macedonia entered the sanctuary of the Cabeiri, as it was in enemy territory, and were destroyed by thunder and lightning from heaven.

  [9.26.1] XXVI. So sacred this sanctuary has been from the beginning. On the right of the sanctuary is a plain named after Tenerus the seer, whom they hold to be a son of Apollo by Melia; there is also a large sanctuary of Heracles surnamed Hippodetus (Binder of Horses). For they say that the Orchomenians came to this place with an army, and that Heracles by night took their chariot-horses and bound them tight.

  MT PHIX

  [9.26.2] Farther on we come to the mountain from which they say the Sphinx, chanting a riddle, sallied to bring death upon those she caught. Others say that roving with a force of ships on a piratical expedition she put in at Anthedon, seized the mountain I mentioned, and used it for plundering raids until Oedipus overwhelmed her by the superior numbers of the army he had with him on his arrival from Corinth.

  [9.26.3] There is another version of the story which makes her the natural daughter of Laius, who, because he was fond of her, told her the oracle delivered to Cadmus from Delphi. No one, they say, except the kings knew the oracle. Now Laius (the story goes on to say) had sons by concubines, and the oracle delivered from Delphi applied only to Epicaste and her sons. So when any of her brothers came in order to claim the throne from the Sphinx, she resorted to trickery in dealing with them, saying that if they were sons of Laius they should know the oracle that came to Cadmus.

  [9.26.4] When they could not answer she would punish them with death, on the ground that they had no valid claim to the kingdom or to relationship. But Oedipus came because it appears he had been told the oracle in a dream.

  ONCHESTUS

  [9.26.5] Distant from this mountain fifteen stades are the ruins of the city Onchestus. They say that here dwelt Onchestus, a son of Poseidon. In my day there remained a temple and image of Onchestian Poseidon, and the grove which Homer too praised.

  THESPIAE

  [9.26.6] Taking a turn left from the Cabeirian sanctuary, and advancing about fifty stades, you come to Thespiae, built at the foot of Mount Helicon. They say that Thespia was a daughter of Asopus, who gave her name to the city, while others say that Thespius, who was descended from Erechtheus, came from Athens and was the man after whom the city was called.

  [9.26.7] In Thespiae is a bronze image of Zeus Saviour. They say about it that when a dragon once was devastating their city, the god commanded that every year one of their youths, upon whom the lot fell, should be offered to the monster. Now the names of those who perished they say that they do not remember. But when the lot fell on Cleostratus, his lover Menestratus, they say, devised a trick.

  [9.26.8] He had made a bronze breastplate, with a fish-hook, the point turned outwards, upon each of its plates. Clad in this breastplate he gave himself up, of his own free will, to the dragon, convinced that having done so he would, though destroyed himself, prove the destroyer of the monster. This is why the Zeus has been surnamed Saviour. The image of Dionysus, and also that of Fortune, and in another place that of Health . . . But the Athena Worker, as well as Wealth, who stands beside her, was made by. . . .

  [9.27.1] XXVII. Of the gods the Thespians have from the beginning honored Love most, and they have a very ancient image of him, an unwrought stone. Who established among the Thespians the custom of worshipping Love more than any other god I do not know. He is worshipped equally by the people of Parium on the Hellespont, who were originally colonists from Erythrae in Ionia, but to-day are subject to the Romans.

  [9.27.2] Most men consider Love to be the youngest of the gods and the son of Aphrodite. But Olen the Lycian, who composed the oldest Greek hymns, says in a hymn to Eileithyia that she was the mother of Love. Later than Olen, both Pamphos and Orpheus wrote hexameter verse, and composed poems on Love, in order that they might be among those sung by the Lycomidae to accompany the ritual. I read them after conversation with a Torchbearer. Of these things I will make no further mention. Hesiod, or he who wrote the Theogony fathered on Hesiod, writes, I know, that Chaos was born first, and after Chaos, Earth, Tartarus and Love.

  [9.27.3
] Sappho of Lesbos wrote many poems about Love, but they are not consistent. Later on Lysippus made a bronze Love for the Thespians, and previously Praxiteles one of Pentelic marble. The story of Phryne and the trick she played on Praxiteles I have related in another place. The first to remove the image of Love, it is said, was Gaius the Roman Emperor; Claudius, they say, sent it back to Thespiae, but Nero carried it away a second time.

  [9.27.4] At Rome the image perished by fire. Of the pair who sinned against the god, Gaius was killed by a private soldier, just as he was giving the password; he had made the soldier very angry by always giving the same password with a covert sneer. The other, Nero, in addition to his violence to his mother, committed accursed and hateful crimes against his wedded wives. The modern Love at Thespiae was made by the Athenian Menodorus, who copied the work of Praxiteles.

  [9.27.5] Here too are statues made by Praxiteles himself, one of Aphrodite and one of Phryne, both Phryne and the goddess being of stone. Elsewhere too is a sanctuary of Black Aphrodite, with a theater and a market-place, well worth seeing. Here is set up Hesiod in bronze. Not far from the market-place is a Victory of bronze and a small temple of the Muses. In it are small images made of stone.

  [9.27.6] At Thespiae is also a sanctuary of Heracles. The priestess there is a virgin, who acts as such until she dies. The reason of this is said to be as follows. Heracles, they say, had intercourse with the fifty daughters of Thestius, except one, in a single night. She was the only one who refused to have connection with him. Heracles,thinking that he had been insulted, condemned her to remain a virgin all her life, serving him as his priest.

  [9.27.7] I have heard another story, how Heracles had connection with all the virgin daughters of Thestius in one and the same night, and how they all bore him sons, the youngest and the eldest bearing twins. But I cannot think it credible that Heracles would rise to such a pitch of wrath against a daughter of a friend. Moreover, while he was still among men, punishing them for insolence, and especially such as were impious towards the gods, he would not himself have set up a temple and appointed a priestess to himself, just as though he were a god.