by Pausanias
[10.34.2] The Elateans were successful in repelling the Macedonian army under Cassander, and they managed to escape from the war that Taxilus, general of Mithridates, brought against them. In return for this deed the Romans have given them the privilege of living in the country free and immune from taxation. They claim to be of foreign stock, saying that of old they came from Arcadia. For they say that when the Phlegyans marched against the sanctuary at Delphi, Elatus, the son of Arcas, came to the assistance of the god, and with his army stayed behind in Phocis, becoming the founder of Elateia.
[10.34.3] Elateia must be numbered among the cities of the Phocians burnt by the Persians. Some disasters were shared by Elateia with the other Phocians, but she had peculiar calamities of her own, inflicted by fate at the hands of the Macedonians. In the war waged by Cassander, it is Olympiodorus who must receive most credit for the Macedonians being forced to abandon a siege. Philip, the son of Demetrius, reduced the people of Elateia to the utmost terror, and at the same time seduced by bribery the more powerful of the citizens.
[10.34.4] Titus, the Roman governor, who had a commission from Rome to give all Greeks their freedom, promised to give back to Elateia its ancient constitution, and by messengers made overtures to its citizens to secede from Macedonia. But either they or their government were stupid enough to be faithful to Philip, and the Romans reduced them by siege. Later on the Elateans held out when besieged by the barbarians of Pontus under the command of Taxilus, the general of Mithridates. As a reward for this deed the Romans gave them their freedom.
[10.34.5] An army of bandits, called the Costoboes, who overran Greece in my day, visited among other cities Elateia. Whereupon a certain Mnesibulus gathered round him a company of men and put to the sword many of the barbarians, but he himself fell in the fighting. This Mnesibulus won several prizes for running, among which were prizes for the foot-race, and for the double race with shield, at the two hundred and thirty-fifth Olympic festival. In Runner Street at Elateia there stands a bronze statue of Mnesibulus.
[10.34.6] The market-place itself is worth seeing, and so is the figure of Elatus carved in relief upon a slab. I do not know for certain whether they made the slab to honor him as their founder or merely to serve as a gravestone to his tomb. A temple has been built to Asclepius, with a bearded image of the god. The names of the makers of the image are Timocles and Timarchides, artists of Attic birth. At the end of the city on the right is a theater, and an ancient bronze image of Athena. They say that this goddess helped them against the barbarians under Taxilus.
[10.34.7] About twenty stades away from Elateia is a sanctuary of Athena surnamed Cranaea. The road to it slopes upwards, but so gentle is the ascent that it causes no fatigue – in fact one scarcely notices it. At the end of the road is a hill which, though for the most part precipitous, is neither very large nor very high. On this hill the sanctuary has been built, with porticoes and dwellings through them, where live those whose duty it is to wait on the god, chief of whom is the priest.
[10.34.8] They choose the priest from boys who have not yet reached the age of puberty, taking care beforehand that his term of office shall run out before puberty arrives. The office lasts for five successive years, during which the priest boards with the goddess, and bathes in tubs after the ancient manner. This image too was made by the sons of Polycles. It is armed as for battle, and on the shield is wrought in relief a copy of what at Athens is wrought on the shield of her whom the Athenians call the Virgin.
ABAE
[10.35.1] XXXV. To reach Abae and Hyampolis from Elateia you may go along a mountain road on the right of the city of Elateia, but the highway from Orchomenus to Opus also leads to those cities. If then you go along the road from Orchomenus to Opus, and turn off a little to the left, you reach the road to Abae. The people of Abae say that they came to Phocis from Argos, and that the city got its name from Abas, the founder, who was a son of Lynceus and of Hypermnestra, the daughter of Danails. Abae from of old has been considered sacred to Apollo, and here too there was an oracle of that god.
[10.35.2] The treatment that the god at Abae received at the hands of the Persians was very different from the honor paid him by the Romans. For while the Romans have given freedom of government to Abae because of their reverence for Apollo, the army of Xerxes burned down, as it did others, the sanctuary at Abae. The Greeks who opposed the barbarians resolved not to rebuild the sanctuaries burnt down by them, but to leave them for all time as memorials of their hatred. This too is the reason why the temples in the territory of Haliartus, as well as the Athenian temples of Hera on the road to Phalerum and of Demeter at Phalerum, still remain half-burnt even at the present day.
[10.35.3] Such, I suppose, was the appearance of the sanctuary at Abae also, after the Persian invasion, until in the Phocian war some Phocians, overcome in battle, took refuge in Abae. Whereupon the Thebans gave them to the flames, and with the refugees the sanctuary, which was thus burnt down a second time. However, it still stood even in my time, the frailest of buildings ever damaged by fire, seeing that the ruin begun by the Persian incendiaries was completed by the incendiaries of Boeotia.
[10.35.4] Beside the large temple there is another, but smaller in size, made for Apollo by the emperor Hadrian. The images are of earlier date, being dedicated by the Abaeans themselves; they are made of bronze, and all alike are standing, Apollo, Leto and Artemis. At Abae there is a theater, and also a market-place, both of ancient construction.
HYAMPOLIS
[10.35.5] Returning to the straight road to Opus, you come next to Hyampolis. Its mere name tells you who the inhabitants originally were, and the place from which they were expelled when they came to this land. For it was the Hyantes of Thebes who came here when they fled from Cadmus and his army. In earlier times the city was called by its neighbors the city of the Hyantes, but in course of time the name of Hyampolis prevailed over the other.
[10.35.6] Although Xerxes had burnt down the city, and afterwards Philip had razed it to the ground, nevertheless there were left the structure of an old market-place, a council-chamber (a building of no great size) and a theater not far from the gates. The emperor Hadrian built a portico which bears the name of the emperor who dedicated it. The citizens have one well only. This is their sole supply, both for drinking and for washing; from no other source can they get water, save only from the winter rains.
[10.35.7] Above all other divinities they worship Artemis, of whom they have a temple. The image of her I cannot describe, for their rule is to open the sanctuary twice, and not more often, every year. They say that whatever cattle they consecrate to Artemis grow up immune to disease and fatter than other cattle.
STIRIS
[10.35.8] The straight road to Delphi that leads through Panopeus and past Daulis and the Cleft Way, is not the only pass from Chaeroneia to Phocis. There is another road, rough and for the most part mountainous, that leads from Chaeroneia to the Phocian city of Stiris. The length of the road is one hundred and twenty stades. The inhabitants assert that by descent they are not Phocian, but Athenian, and that they came from Attica with Peteus, the son of Orneus, when he was pursued from Athens by Aegeus. They add that, because the greater part of those who accompanied Peteus came from the parish of Stiria, the city received the name of Stiris.
[10.35.9] The people of Stiris have their dwellings on a high and rocky site. For this reason they suffer from a shortage of water in summer; the wells are few, and the water is bad that they supply. These wells give washing-water to the people and drinking-water to the beasts of burden, but for their own drinking water the people go down about four stades and draw it from a spring. The spring is in a hole dug into the rocks, and they go down to it to fetch water.
[10.35.10] In Stiris is a sanctuary of Demeter surnamed Stiria. It is of unburnt brick; the image is of Pentelic marble, and the goddess is holding torches. Beside her, bound with ribbons, is an image of Demeter, as ancient as any of that goddess that exists.
[10.36.1] XXXVI. From Stiris to Ambrossus is about six stades. The road is flat, lying on the level with mountains on both sides of it. The greater part of the plain is covered with vines, and in the territory of Ambrossus grow shrubs, though not close together like the vines. This shrub the Ionians, as well as the rest of the Greeks, call kokkos, and the Gauls above Phrygia call it in their native speech hys. This kokkos grows to the size of what is called the rhamnos; the leaves are darker and softer than those of the mastich-tree, though in other respects the two are alike.
[10.36.2] Its fruit is like the fruit of the nightshade, and its size is about that of the bitter vetch. There breeds in the fruit of the kokkos a small creature. If this should reach the air when the fruit has ripened, it becomes in appearance like a gnat, and immediately flies away. But as it is they gather the fruit of the kokkos before the creature begins to move, and the blood of the creature serves as a dye for wool.
[10.36.3] Ambrossus lies at the foot of Mount Parnassus, on the side opposite to Delphi. They say that the city was named after Ambrossus, a hero. On going to war with Philip and his Macedonians the Thebans drew round Ambrossus a double wall. It is made of a local stone, black in color and very hard indeed. Each ring of wall is a little less than a fathom broad, and two and a half fathoms in height except where it has broken down.
[10.36.4] The interval between the first ring and the second is a fathom. The building of towers, of battlements, or of any ornament, has been entirely neglected, as the only object the citizens had in constructing the walls was immediate protection. There is a small market-place at Ambrossus, and of the stone statues set up in it most are broken.
ANTICYRA
[10.36.5] The road to Anticyra is at first up-hill. About two stades up the slope is a level place, and on the right of the road is a sanctuary of Artemis surnamed Dictynnaean, a goddess worshipped with great reverence by citizens. The image is of Aeginetan workmanship, and made of a black stone. From the sanctuary of the Dictynnaean goddess the road is downhill all the way to Anticyra. They say that in days of old the name of the city was Cyparissus, and that Homer in the list of Phocians was determined to call it by this name, although it was called Anticyra in Homer’s day, because Anticyreus was a contemporary of Heracles.
[10.36.6] The city lies over against the ruins of Medeon. I have mentioned in the beginning of my account of Phocis that the people of Anticyra were guilty of sacrilege against the sanctuary at Delphi. They were driven from home by Philip, son of Amyntas, and yet once more by the Roman Otilius, because they were subjects of the Macedonian king Philip, son of Demetrius. Otilius had been despatched from Rome to help the Athenians against Philip.
[10.36.7] The mountains beyond Anticyra are very rocky, and on them grows hellebore in great profusion. Black hellebore sends those who take it to stool, and purges the bowels; the nature of the other, the white kind, is to purge by vomiting. It is the root of the hellebore which is used as a purging drug.
[10.36.8] In the market-place at Anticyra are bronze statues, and at the harbor is a small sanctuary of Poseidon, built of unhewn stones. The inside is covered with stucco. The image, which is made of bronze, is a standing figure, with one foot resting on a dolphin. On this side he has one hand upon his thigh; in his other hand is a trident.
[10.36.9] Opposite the gymnasium, in which the baths have been made, is another gymnasium, an old one, in which stands a bronze statue. The inscription on it says that Xenodamus of Anticyra, a pancratiast, won an Olympic victory in the match for men. If the inscription speaks the truth, it would seem that Xenodamus received the wild olive at the two hundred and eleventh Olympic festival. But this is the only festival omitted in the Elean records.
[10.36.10] Beyond the market-place there is in a well a spring of water. Over the well there is a roof to shelter it from the sun, with columns to support the roof. A little higher up than the well is a tomb built of any stones that came to hand. Here they say are buried the sons of Iphitus; one returned safe from Troy and died in his native land; the other, Schedius, died, they say, in the Troad, but his bones also were brought home.
[10.37.1] XXXVII. About two stades off the city there is, on the right, a high rock, which forms part of a mountain, with a sanctuary of Artemis built upon it. The image of Artemis is one of the works of Praxiteles; she carries a torch in her right hand and a quiver over her shoulders, while at her left side there is a dog. The image is taller than the tallest woman.
BULIS
[10.37.2] Bordering on the Phocian territory is a land named after Bulon, the leader of the colony, which was founded by a union of emigrants from the cities in ancient Doris. The Bulians are said of Philomelus and the Phocians . . . the general assembly. To Bulis from Thisbe in Boeotia is a journey of eighty stades; but I do not know if in Phocis there be a road by land at all from Anticyra, so rough and difficult to cross are the mountains between Anticyra and Bulis. To the harbor from Anticyra is a sail of one hundred stades, and the road by land from the harbor to Bulis we conjectured to be about seven stades long.
[10.37.3] Here a torrent falls into the sea, called by the natives Heracleius. Bulis lies on high ground, and it is passed by travellers crossing by sea from Anticyra to Lechaeum in Corinthian territory. More than half its inhabitants are fishers of the shell-fish that gives the purple dye. The buildings in Bulis are not very wonderful; among them is a sanctuary of Artemis and one of Dionysus. The images are made of wood, but we were unable to judge who was the artist. The god worshipped most by the Bulians is named by them the Greatest, a surname, I should think, of Zeus. At Bulis there is a spring called Saunium.
CIRRHA
[10.37.4] The length of the road from Delphi to Cirrha, the port of Delphi, is sixty stades. Descending to the plain you come to a race-course, where at the Pythian games the horses compete. I have told in my account of Elis the story of the Taraxippus at Olympia, and it is likely that the race-course of Apollo too may possibly harm here and there a driver, for heaven in every activity of man bestows either better fortune or worse. But the race-course itself is not of a nature to startle the horses, either by reason of a hero or on any other account.
[10.37.5] The plain from Cirrha is altogether bare, and the inhabitants will not plant trees, either because the land is under a curse, or because they know that the ground is useless for growing trees. It is said that to Cirrha . . . and they say that from Cirrha the place received its modern name. Homer, however, in the Iliad, and similarly in the hymn to Apollo, calls the city by its ancient name of Crisa. Afterwards the people of Cirrha behaved wickedly towards Apollo; especially in appropriating some of the god’s land.
[10.37.6] So the Amphictyons determined to make war on the Cirrhaeans, put Cleisthenes, tyrant of Sicyon, at the head of their army, and brought over Solon from Athens to give them advice. They asked the oracle about victory, and the Pythian priestess replied:–
You will not take and throw down the tower of this city,
Until on my precinct shall dash the wave
Of blue-eyed Amphitrite, roaring over the winedark sea.
So Solon induced them to consecrate to the god the territory of Cirrha, in order that the sea might become neighbor to the precinct of Apollo.
[10.37.7] Solon invented another trick to outwit the Cirrhaeans. The water of the river Pleistus ran along a channel to the city, and Solon diverted it in another direction. When the Cirrhaeans still held out against the besiegers, drinking well-water and rain-water, Solon threw into the Pleistus roots of hellebore, and when he perceived that water held enough of the drug he diverted it back again into its channel. The Cirrhaeans drank without stint of the water, and those on the wall, seized with obstinate diarrhoea, deserted their posts,
[10.37.8] and the Amphictyons captured the city. They exacted punishment from the Cirrhaeans on behalf of the god, and Cirrha is the port of Delphi. Its notable sights include a temple of Apollo, Artemis and Leto, with very large images of Att
ic workmanship. Adrasteia has been set up by the Cirrhaeans in the same place, but she is not so large as the other images.
OZOLIAN LOCRIS, MYTHICAL HISTORY
[10.38.1] XXXVIII. The territory of the Locrians called Ozolian adjoins Phocis opposite Cirrha. I have heard various stories about the surname of these Locrians, all of which I will tell my readers. Orestheus, son of Deucalion, king of the land, had a bitch that gave birth to a stick instead of a puppy. Orestheus buried the stick, and in the spring, it is said, a vine grew from it, and from the branches (ozoi) of the stick the people got their name.
[10.38.2] Others believe that Nessus, ferrying on the Evenus, was wounded by Heracles, but not killed on the spot, making his escape to this country; when he died his body rotted unburied, imparting a foul stench to the atmosphere of the place. The third story says that the exhalations from a certain river, and its very water, have a peculiar smell; the fourth, that asphodel grows in great abundance and when in flower . . . because of the smell.
[10.38.3] Another story says that the first dwellers here were aboriginals, but as yet not knowing how to weave garments they used to make themselves a protection against the cold out of the untanned skins of beasts, turning outwards the shaggy side of the skins for the sake of a good appearance. So their own skins were sure to smell as badly as did the hides.
AMPHISSA
[10.38.4] One hundred and twenty stades away from Delphi is Amphissa, the largest and most renowned city of Locris. The people hold that they are Aetolians, being ashamed of the name of Ozolians. Support is given to this view by the fact that, when the Roman emperor drove the Aetolians from their homes in order to found the new city of Nicopolis, the greater part of the people went away to Amphissa. Originally, however, they came of Locrian race. It is said that the name of the city is derived from Amphissa, daughter of Macar, son of Aeolus, and that Apollo was her lover.
[10.38.5] The city is beautifully constructed, and its most notable objects are the tomb of Amphissa and the tomb of Andraemon. With him was buried, they say, his wife Gorge, daughter of Oeneus. On the citadel of Amphissa is a temple of Athena, with a standing image of bronze, brought, they say, from Troy by Thoas, being part of the spoils of that city. But I cannot accept the story.