Delphi Complete Works of Pausanias

by Pausanias

  [27.2] The image of Asclepius is, in size, half as big as the Olympian Zeus at Athens, and is made of ivory and gold. An inscription tells us that the artist was Thrasymedes, a Parian, son of Arignotus. The god is sitting on a seat grasping a staff; the other hand he is holding above the head of the serpent; there is also a figure of a dog lying by his side. On the seat are wrought in relief the exploits of Argive heroes, that of Bellerophontes against the Chimaera, and Perseus, who has cut off the head of Medusa. Over against the temple is the place where the suppliants of the god sleep.

  [3] οἴκημα δὲ περιφερὲς λίθου λευκοῦ καλούμενον Θόλος ᾠκοδόμηται πλησίον, θέας ἄξιον: ἐν δὲ αὐτῷ Παυσίου γράψαντος βέλη μὲν καὶ τόξον ἐστὶν ἀφεικὼς Ἔρως, λύραν δὲ ἀντ᾽ αὐτῶν ἀράμενος φέρει. γέγραπται δὲ ἐνταῦθα καὶ Μέθη, Παυσίου καὶ τοῦτο ἔργον, ἐξ ὑαλίνης φιάλης πίνουσα: ἴδοις δὲ κἂν ἐν τῇ γραφῇ φιάλην τε ὑάλου καὶ δι᾽ αὐτῆς γυναικὸς πρόσωπον. στῆλαι δὲ εἱστήκεσαν ἐντὸς τοῦ περιβόλου τὸ μὲν ἀρχαῖον καὶ πλέονες, ἐπ᾽ ἐμοῦ δὲ ἓξ λοιπαί: ταύταις ἐγγεγραμμένα καὶ ἀνδρῶν καὶ γυναικῶν ἐστιν ὀνόματα ἀκεσθέντων ὑπὸ τοῦ Ἀσκληπιοῦ, προσέτι δὲ καὶ νόσημα ὅ τι ἕκαστος ἐνόσησε καὶ ὅπως ἰάθη:

  [27.3] Near has been built a circular building of white marble, called Tholos (Round House), which is worth seeing. In it is a picture by Pausias representing Love, who has cast aside his bow and arrows, and is carrying instead of them a lyre that he has taken up. Here there is also another work of Pausias, Drunkenness drinking out of a crystal cup. You can see even in the painting a crystal cup and a woman’s face through it. Within the enclosure stood slabs; in my time six remained, but of old there were more. On them are inscribed the names of both the men and the women who have been healed by Asclepius, the disease also from which each suffered, and the means of cure. The dialect is Doric.

  [4] γέγραπται δὲ φωνῇ τῇ Δωρίδι. χωρὶς δὲ ἀπὸ τῶν ἄλλων ἐστὶν ἀρχαία στήλη: ἵππους δὲ Ἱππόλυτον ἀναθεῖναι τῷ θεῷ φησιν εἴκοσι. ταύτης τῆς στήλης τῷ ἐπιγράμματι ὁμολογοῦντα λέγουσιν Ἀρικιεῖς, ὡς τεθνεῶτα Ἱππόλυτον ἐκ τῶν Θησέως ἀρῶν ἀνέστησεν Ἀσκληπιός: ὁ δὲ ὡς αὖθις ἐβίω, οὐκ ἠξίου νέμειν τῷ πατρὶ συγγνώμην, ἀλλὰ ὑπεριδὼν τὰς δεήσεις ἐς Ἰταλίαν ἔρχεται παρὰ τοὺς Ἀρικιεῖς, καὶ ἐβασίλευσέ τε αὐτόθι καὶ ἀνῆκε τῇ Ἀρτέμιδι τέμενος, ἔνθα ἄχρι ἐμοῦ μονομαχίας ἆθλα ἦν καὶ ἱερᾶσθαι τῇ θεῷ τὸν νικῶντα: ὁ δὲ ἀγὼν ἐλευθέρων μὲν προέκειτο οὐδενί, οἰκέταις δὲ ἀποδρᾶσι τοὺς δεσπότας.

  [27.4] Apart from the others is an old slab, which declares that Hippolytus dedicated twenty horses to the god. The Aricians tell a tale that agrees with the inscription on this slab, that when Hippolytus was killed, owing to the curses of Theseus, Asclepius raised him from the dead. On coming to life again he refused to forgive his father rejecting his prayers, he went to the Aricians in Italy. There he became king and devoted a precinct to Artemis, where down to my time the prize for the victor in single combat was the priesthood of the goddess. The contest was open to no freeman, but only to slaves who had run away from their masters.

  [5] Ἐπιδαυρίοις δέ ἐστι θέατρον ἐν τῷ ἱερῷ μάλιστα ἐμοὶ δοκεῖν θέας ἄξιον: τὰ μὲν γὰρ Ῥωμαίων πολὺ δή τι καὶ ὑπερῆρκε τῶν πανταχοῦ τῷ κόσμῳ, μεγέθει δὲ Ἀρκάδων τὸ ἐν Μεγάλῃ πόλει: ἁρμονίας δὲ ἢ κάλλους ἕνεκα ἀρχιτέκτων ποῖος ἐς ἅμιλλαν Πολυκλείτῳ γένοιτ᾽ ἂν ἀξιόχρεως; Πολύκλειτος γὰρ καὶ θέατρον τοῦτο καὶ οἴκημα τὸ περιφερὲς ὁ ποιήσας ἦν. ἐντὸς δὲ τοῦ ἄλσους ναός τέ ἐστιν Ἀρτέμιδος καὶ ἄγαλμα Ἠπιόνης καὶ Ἀφροδίτης ἱερὸν καὶ Θέμιδος καὶ στάδιον, οἷα Ἕλλησι τὰ πολλὰ γῆς χῶμα, καὶ κρήνη τῷ τε ὀρόφῳ καὶ κόσμῳ τῷ λοιπῷ θέας ἀξία.

  [27.5] The Epidaurians have a theater within the sanctuary, in my opinion very well worth seeing. For while the Roman theaters are far superior to those anywhere else in their splendor, and the Arcadian theater at Megalopolis is unequalled for size, what architect could seriously rival Polycleitus in symmetry and beauty? For it was Polycleitus who built both this theater and the circular building. Within the grove are a temple of Artemis, an image of Epione, a sanctuary of Aphrodite and Themis, a race-course consisting, like most Greek race-courses, of a bank of earth, and a fountain worth seeing for its roof and general splendour.

  [6] ὁπόσα δὲ Ἀντωνῖνος ἀνὴρ τῆς συγκλήτου βουλῆς ἐφ᾽ ἡμῶν ἐποίησεν, ἔστι μὲν Ἀσκληπιοῦ λουτρόν, ἔστι δὲ ἱερὸν θεῶν οὓς Ἐπιδώτας ὀνομάζουσιν: ἐποίησε δὲ καὶ Ὑγείᾳ ναὸν καὶ Ἀσκληπιῷ καὶ Ἀπόλλωνι ἐπίκλησιν Αἰγυπτίοις. καὶ ἦν γὰρ στοὰ καλουμένη Κότυος, καταρρυέντος δέ οἱ τοῦ ὀρόφου διέφθαρτο ἤδη πᾶσα ἅτε ὠμῆς τῆς πλίνθου ποιηθεῖσα: ἀνῳκοδόμησε καὶ ταύτην. Ἐπιδαυρίων δὲ οἱ περὶ τὸ ἱερὸν μάλιστα ἐταλαιπώρουν, ὅτι μήτε αἱ γυναῖκες ἐν σκέπῃ σφίσιν ἔτικτον καὶ ἡ τελευτὴ τοῖς κάμνουσιν ὑπαίθριος ἐγίνετο: ὁ δὲ καὶ ταῦτα ἐπανορθούμενος κατεσκευάσατο οἴκησιν: ἐνταῦθα ἤδη καὶ ἀποθανεῖν ἀνθρώπῳ καὶ τεκεῖν γυναικὶ ὅσιον.

  [27.6] A Roman senator, Antoninus, made in our own day a bath of Asclepius and a sanctuary of the gods they call Bountiful. He made also a temple to Health, Asclepius, and Apollo, the last two surnamed Egyptian. He moreover restored the portico that was named the Portico of Cotys, which, as the brick of which it was made had been unburnt, had fallen into utter ruin after it had lost its roof. As the Epidaurians about the sanctuary were in great distress, because their women had no shelter in which to be delivered and the sick breathed their last in the open, he provided a dwelling, so that these grievances also were redressed. Here at last was a place in which without sin a human being could die and a woman be delivered.

  [7] ὄρη δέ ἐστιν ὑπὲρ τὸ ἄλσος τό τε Τίτθιον καὶ ἕτερον ὀνομαζόμενον Κυνόρτιον, Μαλεάτου δὲ Ἀπόλλωνος ἱερὸν ἐν αὐτῷ. τοῦτο μὲν δὴ τῶν ἀρχαίων: τὰ δὲ ἄλλα ὅσα περὶ τὸ ἱερὸν τοῦ Μαλεάτου καὶ ἔλυτρον κρήνης, ἐς ὃ τὸ ὕδωρ συλλέγεταί σφισι τὸ ἐκ τοῦ θεοῦ, Ἀντωνῖνος καὶ ταῦτα Ἐπιδαυρίοις ἐποίησεν.

  [27.7] Above the grove are the Nipple and another mountain called Cynortium; on the latter is a sanctuary of Maleatian Apollo. The sanctuary itself is an ancient one, but among the things Antoninus made for the Epidaurians are various appurtenances for the sanctuary of the Maleatian, including a reservoir into which the rain-water collects for their use.

 
28. δράκοντες δὲ — οἱ λοιποὶ καὶ ἕτερον γένος — ἐς τὸ ξανθότερον ῥέποντες χρόας ἱεροὶ μὲν τοῦ Ἀσκληπιοῦ νομίζονται καὶ εἰσὶν ἀνθρώποις ἥμεροι, τρέφει δὲ μόνη σφᾶς ἡ τῶν Ἐπιδαυρίων γῆ. τὸ δὲ αὐτὸ εὑρίσκω καὶ ἄλλαις χώραις συμβεβηκός: Λιβύη μέν γε μόνη κροκοδείλους τρέφει χερσαίους διπήχεων οὐκ ἐλάσσονας, παρὰ δὲ Ἰνδῶν μόνων ἄλλα τε κομίζεται καὶ ὄρνιθες οἱ ψιττακοί. τοὺς δὲ ὄφεις οἱ Ἐπιδαύριοι τοὺς

  μεγάλους ἐς πλέον πηχῶν καὶ τριάκοντα προήκοντας, οἷοι παρά τε Ἰνδοῖς τρέφονται καὶ ἐν Λιβύῃ, ἄλλο δή τι γένος φασὶν εἶναι καὶ οὐ δράκοντας.

  [28.1] XXVIII. The serpents, including a peculiar kind of a yellowish color, are considered sacred to Asclepius, and are tame with men. These are peculiar to Epidauria, and I have noticed that other lands have their peculiar animals. For in Libya only are to be found land crocodiles at least two cubits long; from India alone are brought, among other creatures, parrots. But the big snakes that grow to more than thirty cubits, such as are found in India and in Libya, are said by the Epidaurians not to be serpents, but some other kind of creature.

  EPIDAURUS

  [2] ἐς δὲ τὸ ὄρος ἀνιοῦσι τὸ Κόρυφον, ἔστι καθ᾽ ὁδὸν Στρεπτῆς καλουμένης ἐλαίας φυτόν, αἰτίου τοῦ περιαγαγόντος τῇ χειρὶ Ἡρακλέους ἐς τοῦτο τὸ σχῆμα. εἰ δὲ καὶ Ἀσιναίοις τοῖς ἐν τῇ Ἀργολίδι ἔθηκεν ὅρον τοῦτον, οὐκ ἂν ἔγωγε εἰδείην, ἐπεὶ μηδὲ ἑτέρωθι ἀναστάτου γενομένης χώρας τὸ σαφὲς ἔτι οἷόν τε τῶν ὅρων ἐξευρεῖν. ἐπὶ δὲ τῇ ἄκρᾳ τοῦ ὄρους Κορυφαίας ἐστὶν ἱερὸν Ἀρτέμιδος, οὗ καὶ Τελέσιλλα ἐποιήσατο ἐν ᾁσματι μνήμην.

  [28.2] As you go up to Mount Coryphum you see by the road an olive tree called Twisted. It was Heracles who gave it this shape by bending it round with his hand, but I cannot say whether he set it to be a boundary mark against the Asinaeans in Argolis, since in no land, which has been depopulated, is it easy to discover the truth about the boundaries. On the Top of the mountain there is a sanctuary of Artemis Coryphaea (of the Peak), of which Telesilla made mention in an ode.

  [3] κατιοῦσι δὲ ἐς τῶν Ἐπιδαυρίων τὴν πόλιν χωρίον ἐστὶ πεφυκυίας ἀγριελαίους ἔχον: Ὑρνήθιον δὲ καλοῦσι τὸ χωρίον. τὰ δὲ ἐς αὐτό, ὡς Ἐπιδαύριοί τε λέγουσι καὶ εἰκὸς ἔχει, γράψω. Κεῖσος καὶ οἱ λοιποὶ Τημένου παῖδες μάλιστα ᾔδεσαν Δηιφόντην λυπήσοντες, εἰ διαλῦσαί πως ἀπ᾽ αὐτοῦ τὴν Ὑρνηθὼ δυνηθεῖεν. ἀφίκοντο οὖν ἐς Ἐπίδαυρον Κερύνης καὶ Φάλκης: Ἀγραίῳ γὰρ τῷ νεωτάτῳ τὰ ποιούμενα οὐκ ἤρεσκεν. οὗτοι δὲ στήσαντες τὸ ἅρμα ὑπὸ τὸ τεῖχος κήρυκα ἀποστέλλουσι παρὰ τὴν ἀδελφήν, ἐλθεῖν δῆθεν ἐς λόγους αὐτῇ βουλόμενοι.

  [28.3] On going down to the city of the Epidaurians, you come to a place where wild olives grow; they call it Hyrnethium. I will relate the story of it, which is probable enough, as given by the Epidaurians. Ceisus and the other sons of Temenus knew that they would grieve Deiphontes most if they could find a way to part him and Hyrnetho. So Cerynes and Phalces (for Agraeus, the youngest, disapproved of their plan) came to Epidaurus. Staying their chariot under the wall, they sent a herald to their sister, pretending that they wished to parley with her.

  [4] ὡς δὲ ὑπήκουσε καλοῦσιν, ἐνταῦθα οἱ νεανίσκοι πολλὰ μὲν Δηιφόντου κατηγόρουν, πολλὰ δὲ αὐτὴν ἱκέτευον ἐκείνην ἐπανήκειν ἐς Ἄργος, ἄλλα τε ἐπαγγελλόμενοι καὶ ἀνδρὶ δώσειν αὐτὴν Δηιφόντου τὰ πάντα ἀμείνονι καὶ ἀνθρώπων πλειόνων καὶ γῆς ἄρχοντι εὐδαιμονεστέρας. Ὑρνηθὼ δὲ τοῖς λεχθεῖσιν ἀλγήσασα ἀπεδίδου σφίσι τὴν ἴσην, Δηιφόντην μὲν αὑτῇ τε ἄνδρα ἀρεστὸν εἶναι φήσασα καὶ Τημένῳ γενέσθαι γαμβρὸν οὐ μεμπτόν, ἐκείνοις δὲ Τημένου προσήκειν σφαγεῦσιν ὀνομάζεσθαι μᾶλλον ἢ παισίν.

  [28.4] When she obeyed their summons, the young men began to make many accusations against Deiphontes, and besought her much that she would return to Argos, promising, among other things, to give her to a husband in every respect better than Deiphontes, one who ruled over more subjects and a more prosperous country. But Hyrnetho, pained at their words, gave as good as she had received, retorting that Deiphontes was a dear husband to her, and had shown himself a blameless son-in-law to Temenus; as for them, they ought to be called the murderers of Temenus rather than his sons.

  [5] καὶ τὴν μὲν οὐδὲν ἔτι ἀποκρινάμενοι συλλαμβάνουσιν, ἀναθέντες δὲ ἐς τὸ ἅρμα ἀπήλαυνον: Δηιφόντῃ δὲ ἀγγέλλει τις τῶν Ἐπιδαυρίων ὡς Κερύνης καὶ Φάλκης ἄγοντες οἴχοιντο ἄκουσαν Ὑρνηθώ. ὁ δὲ αὐτός τε ὡς τάχους εἶχεν ἤμυνε καὶ οἱ Ἐπιδαύριοι πυνθανόμενοι προσεβοήθουν. Δηιφόντης δὲ Κερύνην μὲν ὡς κατελάμβανεν ἀναιρεῖ βαλών, Φάλκην δὲ ἐχόμενον Ὑρνηθοῦς βαλεῖν μὲν ἔδεισε, μὴ ἁμαρτὼν γένοιτο αὐτῆς ἐκείνης φονεύς, συμπλακεὶς δὲ ἐπειρᾶτο ἀφαιρεῖσθαι. Φάλκης δὲ ἀντεχόμενος καὶ ἕλκων βιαιότερον ἀπέκτεινεν ἔχουσαν ἐν γαστρί.

  [28.5] Without further reply the youths seized her, placed her in the chariot, and drove away. An Epidaurian told Deiphontes that Cerynes and Phalces had gone, taking with them Hyrnetho against her will; he himself rushed to the rescue with all speed, and as the Epidaurians learned the news they reinforced him. On overtaking the runaways, Deiphontes shot Cerynes and killed him, but he was afraid to shoot at Phalces, who was holding Hyrnetho, lest he should miss him and become the slayer of his wife; so he closed with them and tried to get her away. But Phalces, holding on and dragging her with greater violence, killed her, as she was with child.

  [6] καὶ ὁ μὲν συνείς, οἷα ἐς τὴν ἀδελφὴν ἐξειργασμένος ἔργα ἦν, ἤλαυνε τὸ ἅρμα ἀφειδέστερον, προλαβεῖν τῆς ὁδοῦ σπεύδων πρὶν ἢ πάντας ἐπ᾽ αὐτὸν συλλεχθῆναι τοὺς Ἐπιδαυρίους: Δηιφόντης δὲ σὺν τοῖς παισίν — ἐγεγόνεσαν γὰρ καὶ παῖδες αὐτῷ πρότερον ἔτι υἱοὶ μὲν Ἀντιμένης καὶ Ξάνθιππός τε καὶ Ἀργεῖος, θυγάτηρ δὲ Ὀρσοβία: ταύτην Πάμφυλον τὸν Αἰγιμίου λέγουσιν ὕστερον γῆμαι: — τότε δὲ ἀναλαβόντες τὸν νεκρὸν τῆς Ὑρνηθοῦς κομίζουσιν ἐς τοῦτο τὸ χωρίον τὸ ἀνὰ χρόνον Ὑρνήθιον κληθέν.

  [28.6] Realizing what he had done to his sister, he began to drive the chariot more recklessly, as he was anxious to gain a start before all the Epidaurian
s could gather against him. Deiphontes and his children – for before this children had been born to him, Antimenes, Xanthippus, and Argeus, and a daughter, Orsobia, who, they say, after-wards married Pamphylus, son of Aegimius – took up the dead body of Hyrnetho and carried it to this place, which in course of time was named Hyrnethium.

  [7] καί οἱ ποιήσαντες ἡρῷον τιμὰς καὶ ἄλλας δεδώκασι καὶ ἐπὶ τοῖς πεφυκόσιν ἐλαίοις, καὶ εἰ δή τι ἄλλο δένδρον ἔσω, καθέστηκε νόμος τὰ θραυόμενα μηδένα ἐς οἶκον φέρεσθαι μηδὲ χρᾶσθαί σφισιν ἐς μηδέν, κατὰ χώραν δ᾽ αὐτοῦ λείπουσιν ἱερὰ εἶναι τῆς Ὑρνηθοῦς.

  [28.7] They built for her a hero-shrine, and bestowed upon her various honors; in particular, the custom was established that nobody should carry home, or use for any purpose, the pieces that break off the olive trees, or any other trees, that grow there; these are left there on the spot to be sacred to Hyrnetho.

  [8] οὐ πόρρω δὲ τῆς πόλεως Μελίσσης μνῆμά ἐστιν, ἣ Περιάνδρῳ συνῴκησε τῷ Κυψέλου, καὶ ἕτερον Προκλέους πατρὸς τῆς Μελίσσης. ἐτυράννει δὲ καὶ οὗτος Ἐπιδαυρίων, καθὰ δὴ καὶ ὁ γαμβρός οἱ Περίανδρος Κορίνθου.

  [28.8] Not far from the city is the tomb of Melissa, who married Periander, the son of Cypselus, and another of Procles, the father of Melissa. He, too, was tyrant of Epidaurus, as Periander, his son-in-law, was tyrant of Corinth.