by Pausanias
[6] τὸ δὲ ἱερὸν τοῦ Ἀπόλλωνος τοῦ Θεαρίου κατασκευάσαι μὲν Πιτθέα ἔφασαν, ἔστι δὲ ὧν οἶδα παλαιότατον. ἀρχαῖος μὲν οὖν καὶ Φωκαεῦσι τοῖς ἐν Ἰωνίᾳ ναός ἐστιν Ἀθηνᾶς, ὃν Ἅρπαγός ποτε ὁ Μῆδος ἐνέπρησεν, ἀρχαῖος δὲ καὶ ὁ Σαμίοις Ἀπόλλωνος Πυθίου: πλὴν πολύ γε ὕστερον τοῦ παρὰ Τροιζηνίοις ἐποιήθησαν. ἄγαλμα δέ ἐστι τὸ ἐφ᾽ ἡμῶν ἀνάθημα Αὐλίσκου, τέχνη δὲ Ἕρμωνος Τροιζηνίου: τοῦ δὲ Ἕρμωνος τούτου καὶ τὰ τῶν Διοσκούρων ξόανά ἐστι.
[31.6] The sanctuary of Thearian Apollo, they told me, was set up by Pittheus; it is the oldest I know of. Now the Phocaeans, too, in Ionia have an old temple of Athena, which was once burnt by Harpagus the Persian, and the Samians also have an old one of Pythian Apollo; these, however, were built much later than the sanctuary at Troezen. The modern image was dedicated by Auliscus, and made by Hermon of Troezen. This Hermon made also the wooden images of the Dioscuri.
[7] κεῖνται δὲ ἐν στοᾷ τῆς ἀγορᾶς γυναῖκες λίθου καὶ αὐταὶ καὶ οἱ παῖδες. εἰσὶ δὲ ἃς Ἀθηναῖοι Τροιζηνίοις γυναῖκας καὶ τέκνα ἔδωκαν σώζειν, ἐκλιπεῖν σφισιν ἀρέσαν τὴν πόλιν μηδὲ στρατῷ πεζῷ τὸν Μῆδον ἐπιόντα ὑπομεῖναι. λέγονται δὲ οὐ πασῶν τῶν γυναικῶν — οὐ γὰρ δὴ πολλαί τινες ἐκεῖναι — , ὁπόσαι δὲ ἀξιώματι προεῖχον, τούτων εἰκόνας ἀναθεῖναι μόνων.
[31.7] Under a portico in the market-place are set up women; both they and their children are of stone. They are the women and children whom the Athenians gave to the Troezenians to be kept safe, when they had resolved to evacuate Athens and not to await the attack of the Persians by land. They are said to have dedicated likenesses, not of all the women – for, as a matter of fact, the statues are not many – but only of those who were of high rank.
[8] τοῦ δὲ ἱεροῦ τοῦ Ἀπόλλωνός ἐστιν οἰκοδόμημα ἔμπροσθεν, Ὀρέστου καλούμενον σκηνή. πρὶν γὰρ ἐπὶ τῷ αἵματι καθαρθῆναι τῆς μητρός, Τροιζηνίων οὐδεὶς πρότερον ἤθελεν αὐτὸν οἴκῳ δέξασθαι: καθίσαντες δὲ ἐνταῦθα ἐκάθαιρον καὶ εἱστίων, ἐς ὃ ἀφήγνισαν. καὶ νῦν ἔτι οἱ ἀπόγονοι τῶν καθηράντων ἐνταῦθα δειπνοῦσιν ἐν ἡμέραις ῥηταῖς. κατορυχθέντων δὲ ὀλίγον ἀπὸ τῆς σκηνῆς τῶν καθαρσίων φασὶν ἀπ᾽ αὐτῶν ἀναφῦναι δάφνην, ἣ δὴ καὶ ἐς ἡμᾶς ἔστιν, ἡ πρὸ τῆς σκηνῆς ταύτης.
[31.8] In front of the sanctuary of Apollo is a building called the Booth of Orestes. For before he was cleansed for shedding his mother’s blood, no citizen of Troezen would receive him into his home; so they lodged him here and gave him entertainment while they cleansed him, until they had finished the purification. Down to the present day the descendants of those who cleansed Orestes dine here on appointed days. A little way from the booth were buried, they say, the means of cleansing, and from them grew up a bay tree, which, indeed, still remains, being the one before this booth.
[9] καθῆραι δέ φασιν Ὀρέστην καθαρσίοις καὶ ἄλλοις καὶ ὕδατι τῷ ἀπὸ τῆς Ἵππου κρήνης. ἔστι γὰρ καὶ Τροιζηνίοις Ἵππου καλουμένη κρήνη, καὶ ὁ λόγος ἐς αὐτὴν διαφόρως τῷ Βοιωτῶν ἔχει: Πηγάσῳ γὰρ τῷ ἵππῳ καὶ οὗτοι λέγουσι τὸ ὕδωρ ἀνεῖναι τὴν γῆν θιγόντι τοῦ ἐδάφους τῇ ὁπλῇ, Βελλεροφόντην δὲ ἐλθεῖν ἐς Τροιζῆνα γυναῖκα αἰτήσοντα Αἴθραν παρὰ Πιτθέως, πρὶν δὲ γῆμαι συμβῆναί οἱ φυγεῖν ἐκ Κορίνθου.
[31.9] Among the means of cleansing which they say they used to cleanse Orestes was water from Hippocrene (Horse’s Fount) for the Troezenians too have a fountain called the Horse’s, and the legend about it does not differ from the one which prevails in Boeotia. For they, too, say that the earth sent up the water when the horse Pegasus struck the ground with his hoof, and that Bellerophontes came to Troezen to ask Pittheus to give him Aethra to wife, but before the marriage took place he was banished from Corinth.
[10] καὶ Ἑρμῆς ἐνταῦθά ἐστι Πολύγιος καλούμενος. πρὸς τούτῳ τῷ ἀγάλματι τὸ ῥόπαλον θεῖναί φασιν Ἡρακλέα: καὶ — ἦν γὰρ κοτίνου — τοῦτο μὲν ὅτῳ πιστὰ ἐνέφυ τῇ γῇ καὶ ἀνεβλάστησεν αὖθις καὶ ἔστιν ὁ κότινος πεφυκὼς ἔτι, τὸν δὲ Ἡρακλέα λέγουσιν ἀνευρόντα τὸν πρὸς τῇ Σαρωνίδι κότινον ἀπὸ τούτου τεμεῖν ῥόπαλον. ἔστι δὲ καὶ Διὸς ἱερὸν ἐπίκλησιν Σωτῆρος: ποιῆσαι δὲ αὐτὸ βασιλεύοντα Ἀέτιον τὸν Ἄνθα λέγουσιν. ὕδωρ δὲ ὀνομάζουσι Χρυσορόαν: αὐχμοῦ δὲ ἐπὶ ἔτη συμβάντος σφίσιν ἐννέα, ἐν οἷς οὐχ ὗεν ὁ θεός, τὰ μὲν ἄλλα ἀναξηρανθῆναί φασιν ὕδατα, τὸν δὲ Χρυσορόαν τοῦτον καὶ τότε ὁμοίως διαμεῖναι ῥέοντα.
[31.10] Here there is also a Hermes called Polygius. Against this image, they say, Heracles leaned his club. Now this club, which was of wild olive, taking root in the earth (if anyone cares to believe the story), grew up again and is still alive; Heracles, they say, discovering the wild olive by the Saronic Sea, cut a club from it. There is also a sanctuary of Zeus surnamed Saviour, which, they say, was made by Aetius, the son of Anthas, when he was king. To a water they give the name River of Gold. They say that when the land was afflicted with a drought for nine years, during which no rain fell, all the other waters dried up, but this River of Gold even then continued to flow as before.
32. Ἱππολύτῳ δὲ τῷ Θησέως τέμενός τε ἐπιφανέστατον ἀνεῖται καὶ ναὸς ἐν αὐτῷ καὶ ἄγαλμά ἐστιν ἀρχαῖον. ταῦτα μὲν Διομήδην λέγουσι ποιῆσαι καὶ προσέτι θῦσαι τῷ Ἱππολύτῳ πρῶτον: Τροιζηνίοις δὲ ἱερεὺς μέν ἐστιν Ἱππολύτου τὸν χρόνον τοῦ βίου πάντα ἱερώμενος καὶ θυσίαι καθεστήκασιν ἐπέτειοι, δρῶσι δὲ καὶ ἄλλο τοιόνδε: ἑκάστη παρθένος πλόκαμον ἀποκείρεταί οἱ πρὸ γάμου, κειραμένη δὲ ἀνέθηκεν ἐς τὸν ναὸν φέρουσα. ἀποθανεῖν δὲ αὐτὸν οὐκ ἐθέλουσι συρέντα ὑπὸ τῶν ἵππων οὐδὲ τὸν τάφον ἀποφαίνουσιν εἰδότες: τὸν δὲ ἐν οὐρανῷ καλούμενον ἡνίοχον, τοῦτον εἶναι νομίζουσιν ἐκεῖνον Ἱππόλυτον τιμὴν παρὰ θεῶν ταύτην ἔχοντα.
[32.1] XXXII. To Hippolytus, the son of Theseus, is devoted a very famous precinct, in which is a temple with an old image. Diomedes, they say, made these, and, moreover, was the first to sacrifice to Hippolytus. The Troezenians have a priest of Hippolytus, who holds his sacred office for life, and annual sacrifices have been established. They also observe the following custom. Every maiden before marriage cuts off a lock for Hippolytus, and, having cut it, she brings it to the
temple and dedicates it. They will not have it that he was dragged to death by his horses, and, though they know his grave, they do not show it. But they believe that what is called the Charioteer in the sky is the Hippolytus of the legend, such being the honor he enjoys from the gods.
[2] τούτου δὲ ἐντὸς τοῦ περιβόλου ναός ἐστιν Ἀπόλλωνος Ἐπιβατηρίου, Διομήδους ἀνάθημα ἐκφυγόντος τὸν χειμῶνα ὃς τοῖς Ἕλλησιν ἐπεγένετο ἀπὸ Ἰλίου κομιζομένοις: καὶ τὸν ἀγῶνα τῶν Πυθίων Διομήδην πρῶτον θεῖναί φασι τῷ Ἀπόλλωνι. ἐς δὲ τὴν Δαμίαν καὶ Αὐξησίαν — καὶ γὰρ Τροιζηνίοις μέτεστιν αὐτῶν — οὐ τὸν αὐτὸν λέγουσιν ὃν Ἐπιδαύριοι καὶ Αἰγινῆται λόγον, ἀλλὰ ἀφικέσθαι παρθένους ἐκ Κρήτης: στασιασάντων δὲ ὁμοίως τῶν ἐν τῇ πόλει ἁπάντων καὶ ταύτας φασὶν ὑπὸ τῶν ἀντιστασιωτῶν καταλευσθῆναι, καὶ ἑορτὴν ἄγουσί σφισι Λιθοβόλια ὀνομάζοντες.
[32.2] Within this enclosure is a temple of Apollo Seafaring, an offering of Diomedes for having weathered the storm that came upon the Greeks as they were returning from Troy. They say that Diomedes was also the first to hold the Pythian games in honor of Apollo. Of Damia and Auxesia (for the Troezenians, too, share in their worship) they do not give the same account as the Epidaurians and Aeginetans, but say that they were maidens who came from Crete. A general insurrection having arisen in the city, these too, they say, were stoned to death by the opposite party; and they hold a festival in their honor that they call Stoning.
[3] κατὰ δὲ τὸ ἕτερον τοῦ περιβόλου μέρος στάδιόν ἐστιν Ἱππολύτου καλούμενον καὶ ναὸς ὑπὲρ αὐτοῦ Ἀφροδίτης Κατασκοπίας: αὐτόθεν γάρ, ὁπότε γυμνάζοιτο ὁ Ἱππόλυτος, ἀπέβλεπεν ἐς αὐτὸν ἐρῶσα ἡ Φαίδρα. ἐνταῦθα ἔτι πεφύκει ἡ μυρσίνη, τὰ φύλλα ὡς καὶ πρότερον ἔγραψα ἔχουσα τετρυπημένα: καὶ ἡνίκα ἠπορεῖτο ἡ Φαίδρα καὶ ῥᾳστώνην τῷ ἔρωτι οὐδεμίαν εὕρισκεν, ἐς ταύτης τὰ φύλλα ἐσιναμώρει τῆς μυρσίνης.
[32.3] In the other part of the enclosure is a race-course called that of Hippolytus, and above it a temple of Aphrodite Spy. For from here, whenever Hippolytus practised his exercises, Phaedra, who was in love with him, used to gaze upon him. Here there still grew the myrtle, with its leaves, as I have described above, pierced with holes. When Phaedra was in despair and could find no relief for her passion, she used to vent her spleen upon the leaves of this myrtle.
[4] ἔστι δὲ καὶ τάφος Φαίδρας, ἀπέχει δὲ οὐ πολὺ τοῦ Ἱππολύτου μνήματος: τὸ δὲ οὐ πόρρω κέχωσται τῆς μυρσίνης. τοῦ δὲ Ἀσκληπιοῦ τὸ ἄγαλμα ἐποίησε μὲν Τιμόθεος, Τροιζήνιοι δὲ οὐκ Ἀσκληπιὸν ἀλλὰ εἰκόνα Ἱππολύτου φασὶν εἶναι. καὶ οἰκίαν ἰδὼν οἶδα Ἱππολύτου: πρὸ δὲ αὐτῆς ἐστιν Ἡράκλειος καλουμένη κρήνη, τὸ ὕδωρ ὡς οἱ Τροιζήνιοι λέγουσιν ἀνευρόντος Ἡρακλέους.
[32.4] There is also the grave of Phaedra, not far from the tomb of Hippolytus, which is a barrow near the myrtle. The image of Asclepius was made by Timotheus, but the Troezenians say that it is not Asclepius, but a likeness of Hippolytus. I remember, too, seeing the house of Hippolytus; before it is what is called the Fountain of Heracles, for Heracles, say the Troezenians, discovered the water.
[5] ἐν δὲ τῇ ἀκροπόλει τῆς Σθενιάδος καλουμένης ναός ἐστιν Ἀθηνᾶς, αὐτὸ δὲ εἰργάσατο τῆς θεοῦ τὸ ξόανον Κάλλων Αἰγινήτης: μαθητὴς δὲ ὁ Κάλλων ἦν Τεκταίου καὶ Ἀγγελίωνος, οἳ Δηλίοις ἐποίησαν τὸ ἄγαλμα τοῦ Ἀπόλλωνος: ὁ δὲ Ἀγγελίων καὶ Τεκταῖος παρὰ Διποίνῳ καὶ Σκύλλιδι ἐδιδάχθησαν.
[32.5] On the citadel is a temple of Athena, called Sthenias. The wooden image itself of the goddess I was made by CalIon, of Aegina. Callon was a pupil of Tectaeus and Angelion, who made the image of Apollo for the Delians. Angelion and Tectaeus were trained in the school of Dipoenus and Scyllis.
[6] κατιόντων δὲ αὐτόθεν Λυτηρίου Πανός ἐστιν ἱερόν: Τροιζηνίων γὰρ τοῖς τὰς ἀρχὰς ἔχουσιν ἔδειξεν ὀνείρατα ἃ εἶχεν ἄκεσιν λοιμοῦ πιέσαντος τὴν Τροιζηνίαν, Ἀθηναίους δὲ μάλιστα. διαβὰς δὲ καὶ ἐς τὴν Τροιζηνίαν ναὸν ἂν ἴδοις Ἴσιδος καὶ ὑπὲρ αὐτὸν Ἀφροδίτης Ἀκραίας: τὸν μὲν ἅτε ἐν μητροπόλει τῇ Τροιζῆνι Ἁλικαρνασσεῖς ἐποίησαν, τὸ δὲ ἄγαλμα τῆς Ἴσιδος ἀνέθηκε Τροιζηνίων δῆμος.
[32.6] On going down from here you come to a sanctuary of Pan Lyterius (Releasing), so named because he showed to the Troezenian magistrates dreams which supplied a cure for the epidemic that had afflicted Troezenia, and the Athenians more than any other people. Having crossed the sanctuary, you can see a temple of Isis, and above it one of Aphrodite of the Height. The temple of Isis was made by the Halicarnassians in Troezen, because this is their mother-city, but the image of Isis was dedicated by the people of Troezen.
[7] ἰοῦσι δὲ τὴν διὰ τῶν ὀρέων ἐς Ἑρμιόνην πηγή τέ ἐστι τοῦ Ὑλλικοῦ ποταμοῦ, Ταυρίου δὲ τὸ ἐξ ἀρχῆς καλουμένου, καὶ πέτρα Θησέως ὀνομαζομένη, μεταβαλοῦσα καὶ αὐτὴ τὸ ὄνομα ἀνελομένου Θησέως ὑπ᾽ αὐτῇ κρηπῖδας τὰς Αἰγέως καὶ ξίφος: πρότερον δὲ βωμὸς ἐκαλεῖτο Σθενίου Διός. τῆς δὲ πέτρας πλησίον Ἀφροδίτης ἐστὶν ἱερὸν Νυμφίας, ποιήσαντος Θησέως ἡνίκα ἔσχε γυναῖκα Ἑλένην.
[32.7] On the road that leads through the mountains to Hermione is a spring of the river Hyllicus, originally called Taurius (Bull-like), and a rock called the Rock of Theseus; when Theseus took up the boots and sword of Aegeus under it, it, too, changed its name, for before it was called the altar of Zeus Sthenius (Strong). Near the rock is a sanctuary of Aphrodite Nymphia (Bridal), made by Theseus when he took Helen to wife.
[8] ἔστι δὲ ἔξω τείχους καὶ Ποσειδῶνος ἱερὸν Φυταλμίου: μηνίσαντα γάρ σφισι τὸν Ποσειδῶνα ποιεῖν φασιν ἄκαρπον τὴν χώραν ἅλμης ἐς τὰ σπέρματα καὶ τῶν φυτῶν τὰς ῥίζας καθικνουμένης, ἐς ὃ θυσίαις τε εἴξας καὶ εὐχαῖς οὐκέτι ἅλμην ἀνῆκεν ἐς τὴν γῆν. ὑπὲρ δὲ τοῦ Ποσειδῶνος τὸν ναόν ἐστι Δημήτηρ Θεσμοφόρος, Ἀλθήπου καθὰ λέγουσιν ἱδρυσαμένου.
[32.8] Outside the wall there is also a sanctuary of Poseidon Nurturer (Phytalmios). For they say that, being wroth with them, Poseidon smote the land with barrenness, brine (halme) reaching the seeds and the roots of the plants (phyta), until, appeased by sacrifices and prayers, he ceased to send up the brine upon the earth. Above the temple of Poseidon is Demeter Lawbringer (Thesmophoros), set up, they say, by Althepus.
[9] καταβαίνουσι δὲ ἐπὶ τὸν πρὸς �
�ῇ Κελενδέρει καλουμένῃ λιμένα χωρίον ἐστὶν ὃ Γενέθλιον ὀνομάζουσι, τεχθῆναι Θησέα ἐνταῦθα λέγοντες. πρὸ δὲ τοῦ χωρίου τούτου ναός ἐστιν Ἄρεως, Θησέως καὶ ἐνταῦθα Ἀμαζόνας μάχῃ κρατήσαντος: αὗται δ᾽ ἂν εἴησαν τῶν ἐν τῇ Ἀττικῇ πρὸς Θησέα καὶ Ἀθηναίους ἀγωνισαμένων.
[32.9] On going down to the harbor at what is called Celenderis, you come to a place called Birthplace (Genethlion), where Theseus is said to have been born. Before this place is a temple of Ares, for here also did Theseus conquer the Amazons in battle. These must have belonged to the army that strove in Attica against Theseus and the Athenians.
[10] ἐπὶ θάλασσαν δὲ τὴν Ψιφαίαν πορευομένοις κότινος πέφυκεν ὀνομαζόμενος ῥᾶχος στρεπτός. ῥάχους μὲν δὴ καλοῦσι Τροιζήνιοι πᾶν ὅσον ἄκαρπον ἐλαίας, κότινον καὶ φυλλίαν καὶ ἔλαιον: στρεπτὸν δὲ ἐπονομάζουσι τοῦτον, ὅτι ἐνσχεθεισῶν αὐτῷ τῶν ἡνιῶν ἀνετράπη τοῦ Ἱππολύτου τὸ ἅρμα. τούτου δὲ οὐ πολὺ τῆς Σαρωνίας Ἀρτέμιδος ἀφέστηκε τὸ ἱερόν, καὶ τὰ ἐς αὐτὸ ἐμήνυσεν ὁ λόγος ἤδη μοι. τοσόνδε δὲ ἔτι δηλώσω: Σαρώνια γὰρ δὴ κατὰ ἔτος τῇ Ἀρτέμιδι ἑορτὴν ἄγουσι.
[32.10] As you make your way to the Psiphaean Sea you see a wild olive growing, which they call the Bent Rhacos. The Troezenians call rhacos every kind of barren olive – cotinos, phylia, or elaios – and this tree they call Bent because it was when the reins caught in it that the chariot of Hippolytus was upset. Not far from this stands the sanctuary of Saronian Artemis, and I have already given an account of it. I must add that every year they hold in honor of Artemis a festival called Saronia.