Delphi Complete Works of Pausanias

by Pausanias

  [5] Τεγεάταις δέ ἐστι καὶ ἄλλο ἱερὸν Ἀθηνᾶς Πολιάτιδος, ἑκάστου δὲ ἅπαξ ἔτους ἱερεὺς ἐς αὐτὸ ἔσεισι: τοῦτο Ἔρυμα τὸ ἱερὸν ὀνομάζουσι, λέγοντες ὡς Κηφεῖ τῷ Ἀλέου γένοιτο δωρεὰ παρὰ Ἀθηνᾶς ἀνάλωτον ἐς τὸν πάντα χρόνον εἶναι Τεγέαν, καὶ αὐτῷ φασιν ἐς φυλακὴν τῆς πόλεως ἀποτεμοῦσαν τὴν θεὸν δοῦναι τριχῶν τῶν Μεδούσης.

  [47.5] There is at Tegea another sanctuary of Athena, namely of Athena Poliatis (Keeper of the City) into which a priest enters once in each year. This sanctuary they name Eryma (Defence) saying that Cepheus, the son of Aleus, received from Athena a boon, that Tegea should never be captured while time shall endure, adding that the goddess cut off some of the hair of Medusa and gave it to him as a guard to the city.

  [6] ἐς δὲ τὴν Ἄρτεμιν, τὴν Ἡγεμόνην τὴν αὐτήν, τοιάδε λέγουσιν. Ὀρχομενίων τῶν ἐν Ἀρκαδίᾳ τυραννίδα ἔσχεν Ἀριστομηλίδας, ἐρασθεὶς δὲ Τεγεάτιδος παρθένου καὶ ἐγκρατὴς ὅτῳ δὴ τρόπῳ γενόμενος ἐπιτρέπει τὴν φρουρὰν αὐτῆς Χρονίῳ: καὶ ἡ μέν, πρὶν ἀναχθῆναι παρὰ τὸν τύραννον, ἀποκτίννυσιν ἑαυτὴν ὑπὸ δείματός τε καὶ αἰδοῦς, Χρόνιον δὲ Ἀρτέμιδος ἐπήγειρεν ὄψις ἐπὶ Ἀριστομηλίδαν: φονεύσας δὲ ἐκεῖνον καὶ ἐς Τεγέαν φυγὼν ἐποίησεν ἱερὸν τῇ Ἀρτέμιδι.

  [47.6] Their story about Artemis, the same as is called Leader, is as follows. Aristomelidas, despot of Orchomenus in Arcadia, fell in love with a Tegean maiden, and, getting her somehow or other into his power, entrusted her to the keeping of Chronius. The girl, before she was delivered up to the despot, killed herself for fear and shame, and Artemis in a vision stirred up Chronius against Aristomelidas. He slew the despot, fled to Tegea, and made a sanctuary for Artemis.

  48. τῆς ἀγορᾶς δὲ μάλιστα ἐοικυίας πλίνθῳ κατὰ τὸ σχῆμα, Ἀφροδίτης ἐστὶν ἐν αὐτῇ ναὸς καλούμενος ἐν πλινθίῳ καὶ ἄγαλμα λίθου. στήλαις δὲ ἐπειργασμένοι τῇ μὲν Ἀντιφάνης ἐστὶ καὶ Κρῖσος καὶ Τυρωνίδας τε καὶ Πυρρίας, οἳ νόμους Τεγεάταις θέμενοι τιμὰς καὶ ἐς τόδε παρ᾽ αὐτῶν ἔχουσιν: ἐπὶ δὲ τῇ ἑτέρᾳ στήλῃ πεποιημένος ἐστὶν Ἰάσιος ἵππου τε ἐχόμενος καὶ κλάδον ἐν τῇ δεξιᾷ φέρων φοίνικος: νικῆσαι δὲ ἵππῳ φασὶν ἐν Ὀλυμπίᾳ τὸν Ἰάσιον, ὅτε Ἡρακλῆς ἔθετο ὁ Θηβαῖος τὰ Ὀλύμπια.

  [48.1] XLVIII. The market-place is in shape very like a brick, and in it is a temple of Aphrodite called “in brick,” with a stone image. There are two slabs; on one are represented in relief Antiphanes, Crisus, Tyronidas and Pyrrhias, who made laws for the Tegeans, and down to this day receive honors for it from them. On the other slab is represented Iasius, holding a horse, and carrying in his right hand a branch of palm. It is said that Iasius won a horse-race at Olympia, at the time when Heracles the Theban celebrated the Olympian festival.

  [2] ἐν μὲν δὴ Ὀλυμπίᾳ κοτίνου τῷ νικῶντι δίδοσθαι στέφανον καὶ ἐν Δελφοῖς δάφνης, τοῦ μὲν ἤδη τὴν αἰτίαν ἀπέδωκα ἐν τοῖς ἐς Ἠλείους, τοῦ δὲ καὶ ἐν τοῖς ἔπειτα δηλώσω: ἐν Ἰσθμῷ δὲ ἡ πίτυς καὶ τὰ ἐν Νεμέᾳ σέλινα ἐπὶ τοῦ Παλαίμονος καὶ τοῦ Ἀρχεμόρου τοῖς παθήμασιν ἐνομίσθησαν. οἱ δὲ ἀγῶνες φοίνικος ἔχουσιν οἱ πολλοὶ στέφανον: ἐς δὲ τὴν δεξιάν ἐστι καὶ πανταχοῦ τῷ νικῶντι ἐστιθέμενος φοῖνιξ.

  [48.2] The reason why at Olympia the victor receives a crown of wild-olive I have already explained in my account of Elis; why at Delphi the crown is of bay I shall make plain later. At the Isthmus the pine, and at Nemea celery became the prize to commemorate the sufferings of Palaemon and Archemorus. At most games, however, is given a crown of palm, and at all a palm is placed in the right hand of the victor.

  [3] ἐνομίσθη δὲ ἐπὶ τοιῷδε: Θησέα ἀνακομιζόμενον ἐκ Κρήτης φασὶν ἐν Δήλῳ ἀγῶνα ποιήσασθαι τῷ Ἀπόλλωνι, στεφανοῦν δὲ αὐτὸν τοὺς νικῶντας τῷ φοίνικι. τοῦτο μὲν δὴ ἄρξαι λέγουσιν ἐντεῦθεν: τοῦ δὲ φοίνικος τοῦ ἐν Δήλῳ μνήμην ἐποιήσατο καὶ Ὅμηρος ἐν Ὀδυσσέως ἱκεσίᾳ πρὸς τὴν Ἀλκίνου θυγατέρα.

  [48.3] The origin of the custom is said to be that Theseus, on his return from Crete, held games in Delos in honor of Apollo, and crowned the victors with palm. Such, it is said, was the origin of the custom. The palm in Delos is mentioned by Homer in the passage where Odysseus supplicates the daughter of Alcinous.

  [4] ἔστι δὲ καὶ Ἄρεως ἄγαλμα ἐν τῇ Τεγεατῶν ἀγορᾷ. τοῦτο ἐκτετύπωται μὲν ἐπὶ τῇ στήλῃ, Γυναικοθοίναν δὲ ὀνομάζουσιν αὐτόν. ὑπὸ γὰρ τὸν Λακωνικὸν πόλεμον καὶ Χαρίλλου τοῦ Λακεδαιμονίων βασιλέως τὴν πρώτην ἐπιστρατείαν λαβοῦσαι αἱ γυναῖκές σφισιν ὅπλα ἐλόχων ὑπὸ τὸν λόφον ὃν Φυλακτρίδα ἐφ᾽ ἡμῶν ὀνομάζουσι: συνελθόντων δὲ τῶν στρατοπέδων καὶ τολμήματα ἀποδεικνυμένων ἑκατέρωθεν τῶν ἀνδρῶν πολλά τε καὶ ἄξια μνήμης, οὕτω φασὶν ἐπιφανῆναί σφισι τὰς

  [48.4] There is also an image of Ares in the marketplace of Tegea. Carved in relief on a slab it is called Gynaecothoenas (He who entertains women). At the time of the Laconian war, when Charillus king of Lacedaemon made the first invasion, the women armed themselves and lay in ambush under the hill they call today Phylactris (Sentry Hill). When the armies met and the men on either side were performing many remarkable exploits,

  [5] γυναῖκας καὶ εἶναι τὰς ἐργασαμένας ταύτας τῶν Λακεδαιμονίων τὴν τροπήν, Μάρπησσαν δὲ τὴν Χοίραν ἐπονομαζομένην ὑπερβαλέσθαι τῇ τόλμῃ τὰς ἄλλας γυναῖκας, ἁλῶναι δὲ ἐν τοῖς Σπαρτιάταις καὶ αὐτὸν Χάριλλον: καὶ τὸν μὲν ἀφεθέντα ἄνευ λύτρων, καὶ ὅρκον Τεγεάταις δόντα μήποτε Λακεδαιμονίους στρατεύσειν ἔτι ἐπὶ Τεγέαν, παραβῆναι τὸν ὅρκον, τὰς γυναῖκας δὲ τῷ Ἄρει θῦσαί τε ἄνευ τῶν ἀνδρῶν ἰδίᾳ τὰ ἐπινίκια καὶ τοῦ ἱερείου τῶν κρεῶν οὐ μεταδοῦναι σφᾶς τοῖς ἀνδράσιν. ἀντὶ τούτων μὲν τῷ Ἄρει γέγονεν ἡ ἐπίκλησις:

  [48.5] the women, they say, came on the scene and put the Lacedaemonians to flight. Marpessa, surnamed Choera, surpassed, they say, the other women in daring, while Charillus himself was one of the Spartan prisoners. The story goes on to say that he was set free without ransom, swore to the Tegeans that the Lacedaemonians would never again attack Tegea, and then broke his oath; that the women offered to Ares a sacrifice of victory on their own account without the men, and gave to the men no share in the mea
t of the victim. For this reason Ares got his surname.

  [6] πεποίηται δὲ καὶ Διὸς Τελείου βωμὸς καὶ ἄγαλμα τετράγωνον: περισσῶς γὰρ δή τι τῷ σχήματι τούτῳ φαίνονταί μοι χαίρειν οἱ Ἀρκάδες. καὶ μνήματά ἐστιν ἐνταῦθα Τεγεάτου τοῦ Λυκάονος καὶ Μαιρᾶς γυναικὸς τοῦ Τεγεάτου: θυγατέρα Ἄτλαντός φασιν εἶναι τὴν Μαιράν, ἧς δὴ καὶ Ὅμηρος ἐποιήσατο μνήμην ἐν Ὀδυσσέως λόγοις πρὸς Ἀλκίνουν περί τε ὁδοῦ τῆς ἐς Ἅιδην καὶ ὁπόσων ἐθεάσατο ἐκεῖ τὰς ψυχάς.

  [48.6] There is also an altar of Zeus Teleius (Full-grown), with a square image, a shape of which the Arcadians seem to me to be exceedingly fond. There are also here tombs of Tegeates, the son of Lycaon, and of Maera, the wife of Tegeates. They say that Maera was a daughter of Atlas, and Homer makes mention of her in the passage where Odysseus tells to Alcinous his journey to Hades, and of those whose ghosts he beheld there.

  [7] τὴν δὲ Εἰλείθυιαν οἱ Τεγεᾶται — καὶ γὰρ ταύτης ἔχουσιν ἐν τῇ ἀγορᾷ ναὸν καὶ ἄγαλμα — ἐπονομάζουσιν Αὔγην ἐν γόνασι, λέγοντες ὡς Ναυπλίῳ παραδοίη τὴν θυγατέρα Ἄλεος ἐντειλάμενος ἐπαναγαγόντα αὐτὴν ἐς θάλασσαν καταποντῶσαι: τὴν δὲ ὡς ἤγετο πεσεῖν τε ἐς γόνατα καὶ οὕτω τεκεῖν τὸν παῖδα, ἔνθα τῆς Εἰλειθυίας ἐστὶ τὸ ἱερόν. οὗτος ὁ λόγος διάφορος μέν ἐστιν ἑτέρῳ λόγῳ, λάθρᾳ τὴν Αὔγην τεκεῖν τοῦ πατρὸς καὶ ἐκτεθῆναι τὸν Τήλεφον λέγοντι ἐς τὸ ὄρος τὸ Παρθένιον καὶ τῷ παιδὶ ἐκκειμένῳ διδόναι γάλα ἔλαφον: λέγεται δὲ οὐδὲν ἧσσον καὶ οὗτος ὑπὸ Τεγεατῶν ὁ λόγος.

  [48.7] The Tegeans surname Eileithyia, a temple of whom, with art image, they have in their market-place, Auge on her knees, saying that Aleus handed over his daughter to Nauplius with the order to take and drown her in the sea. As she was being carried along, they say, she fell on her knees and so gave birth to her son, at the place where is the sanctuary of Eileithyia. This story is different from another, that Auge was brought to bed without her father’s knowing it, and that Telephus was exposed on Mount Parthenius, the abandoned child being suckled by a deer. This account is equally current among the people of Tegea.

  [8] πρὸς δὲ τῷ ἱερῷ τῆς Εἰλειθυίας ἐστὶ Γῆς βωμός, ἔχεται δὲ τοῦ βωμοῦ λίθου λευκοῦ στήλη: ἐπὶ δὲ αὐτῆς Πολύβιος ὁ Λυκόρτα καὶ ἐπὶ ἑτέρᾳ στήλῃ τῶν παίδων τῶν Ἀρκάδος Ἔλατός ἐστιν εἰργασμένος.

  [48.8] Close to the sanctuary of Eileithyia is an altar of Earth, next to which is a slab of white marble. On this is carved Polybius, the son of Lycortas, while on another slab is Elatus, one of the sons of Arcas.

  49. οὐ πόρρω δὲ τῆς ἀγορᾶς θέατρόν τέ ἐστι καὶ πρὸς αὐτῷ βάθρα εἰκόνων χαλκῶν, αὐταὶ δὲ οὐκ εἰσὶν ἔτι αἱ εἰκόνες: ἐλεγεῖον δὲ ἐφ᾽ ἑνὶ τῶν βάθρων ἐστὶ Φιλοποίμενος τὸν ἀνδριάντα εἶναι. τούτου δὲ Ἕλληνες τοῦ Φιλοποίμενος οὐχ ἥκιστα ἀλλὰ καὶ μάλιστα ἔχουσι μνήμην, γνώμης τε ἕνεκα ἣν παρέσχετο καὶ ἐπὶ τοῖς ἔργοις ὁπόσα ἐτόλμησε.

  [49.1] XLIX. Not far from the market-place is a theater, and near it are pedestals of bronze statues, but the statues themselves no longer exist. On one pedestal is an elegiac inscription that the statue is that of Philopoemen.

  PHILOPOEMEN OF TEGEA, HISTORY

  The memory of this Philopoemen is most carefully cherished by the Greeks, both for the wisdom he showed and for his many brave achievements.

  [2] τὰ μὲν δὴ ἐς γένους δόξαν ὁ πατήρ οἱ Κραῦγις Ἀρκάδων ἐλείπετο οὐδενὸς τῶν ἐν Μεγάλῃ πόλει: τελευτήσαντος δὲ τοῦ Κραύγιδος ἐπὶ παιδὶ ἔτι νηπίῳ τῷ Φιλοποίμενι, ἐπετρόπευσεν αὐτὸν ἀνὴρ Μαντινεὺς Κλέανδρος, φεύγων μὲν ἐκ Μαντινείας καὶ ἐν Μεγάλῃ πόλει μετοικῶν κατὰ τὴν οἴκοθεν συμφοράν, ξενίας δὲ ὑπαρχούσης αὐτῷ πατρικῆς ἐς οἶκον τὸν Κραύγιδος. διδασκάλοις δὲ ὁμιλῆσαι τὸν Φιλοποίμενα καὶ ἄλλοις καὶ Μεγαλοφάνει τε καὶ Ἐκδήλῳ λέγουσι: τοὺς δὲ Ἀρκεσιλάου φασὶν εἶναι Πιταναίου μαθητάς.

  [49.2] His father Craugis was as nobly born as any Arcadian of Megalopolis, but he died while Philopoemen was still a baby, and Cleander of Mantineia became his guardian. This man was an exile from Mantineia, resident in Megalopolis because of his misfortunes at home, and his house and that of Craugis had ties of guest-friendship. Among the teachers of Philopoemen, they say, were Megalophanes and Ecdelus, pupils, it is said, of Arcesilaus of Pitane.

  [3] μέγεθος μὲν δὴ καὶ σώματος ῥώμην ἀπέδει Πελοποννησίων οὐδενός, τὸ δὲ εἶδος ἦν τοῦ προσώπου κακός: καὶ ἐπὶ μὲν τοὺς στεφανίτας ἀγῶνας ὑπερεφρόνησεν ἀσκῆσαι, γῆν δὲ ἣν ἐκέκτητο ἐργαζόμενος οὐδὲ τὰ θηρία ἠμέλει τὰ ἄγρια ἐξαίρειν. ἐπιλέγεσθαι δὲ καὶ βιβλία φασὶν αὐτὸν σοφιστῶν τε τῶν εὐδοκιμούντων παρ᾽ Ἕλλησι καὶ ὅσα ἐς πολέμων μνήμην καὶ εἰ δή τι ἔχει διδασκαλίαν στρατηγημάτων: καταστήσασθαι δὲ τὸν βίον πάντα ἐθέλων γνώμης τῆς Ἐπαμινώνδου καὶ ἔργων εἶναι τῶν ἐκείνου μίμησιν, οὐ τὰ πάντα ἦν ἐξισωθῆναι δυνατός: Ἐπαμινώνδᾳ γὰρ τά τε ἄλλα ἡ ψυχὴ καὶ μάλιστα πρᾴως εἶχε τὰ ἐς ὀργήν, τῷ δὲ Ἀρκάδι μετῆν γε θυμοῦ.

  [49.3] In size and strength of body no Peloponnesian was his superior, but he was ugly of countenance. He scorned training for the prizes of the games, but he worked the land he owned and did not neglect to clear it of wild beasts. They say that he read books of scholars of repute among the Greeks, stories of wars, and all that taught him anything of strategy. He wished to model his whole life on Epaminondas, his wisdom and his achievements, but could not rise to his height in every respect. For the temper of Epaminondas was calm and, in particular, free from anger, but the Arcadian was somewhat passionate.

  [4] καταλαβόντος δὲ Κλεομένους Μεγάλην πόλιν, Φιλοποίμην οὔτε τῆς συμφορᾶς ἐξεπλάγη τὸ ἀπροσδόκητον καὶ τῶν ἐν ἡλικίᾳ τὰ δύο μάλιστα μέρη καὶ γυναῖκας καὶ παῖδας ἀπέσωσεν ἐς Μεσσήνην, συμμάχων σφίσιν ἐν τῷ τότε καὶ εὔνων τῶν Μεσσηνίων ὄντων: καὶ — ἦσαν γὰρ τῶν διαπεφευγότων οἷς ὁ Κλεομένης ἐπεκηρυκεύετο μεταγινώσκειν τε ἐπὶ τῷ τολμήματι καὶ πρὸς Μεγαλοπολίτας ἐθέλειν σπένδεσθαι κατιόντας ἐπὶ τὴν ἑαυτῶν — ἔπεισεν ἐν κοινῷ τοὺς πολίτας ὁ Φιλοποίμην μεθ᾽ ὅπλων τὴν κ
άθοδον οἴκαδε εὑρίσκεσθαι μηδὲ ἐς ὁμολογίας τε καὶ σπονδὰς ἰέναι.

  [49.4] When Megalopolis was captured by Cleomenes, Philopoemen was not dismayed by the unexpected disaster, but led safely to Messene about two-thirds of the men of military age, along with the women and children, the Messenians being at that time friendly allies. To some of those who made good their escape Cleomenes offered terms, saying that he was beginning to repent his crime, and would treat with the Megalopolitans if they returned home; but Philopoemen induced the citizens at a meeting to win a return home by force of arms, and to refuse to negotiate or make a truce.

  [5] γενομένης δὲ ἐν Σελλασίᾳ πρὸς Κλεομένην τε καὶ Λακεδαιμονίους μάχης, ἣν Ἀχαιοὶ καὶ Ἀρκάδες ἀπὸ τῶν πόλεων πασῶν, σὺν δέ σφισι καὶ Ἀντίγονος ἐμαχέσατο ἄγων ἐκ Μακεδονίας στρατιάν, ἐτέτακτο μὲν τηνικαῦτα ὁ Φιλοποίμην ἐν τοῖς ἱππεῦσιν: ἐπεὶ δὲ ἐν τῷ πεζῷ τοῦ ἔργου τὸ πλεῖστον ἑώρα ληψόμενον τὴν κρίσιν, ὁπλίτης ἑκὼν ἐγένετο, καὶ αὐτὸν λόγου κινδυνεύοντα ἀξίως τῶν τις ἐναντίων δι᾽ ἀμφοτέρων ἔπειρε τῶν μηρῶν.

  [49.5] When the battle had joined with the Lacedaemonians under Cleomenes at Sellasia, in which Achaeans and Arcadians from all the cities took part, along with Antigonus at the head of a Macedonian army, Philopoemen served with the cavalry. But when he saw that the infantry would be the decisive factor in the engagement, he voluntarily fought on foot, showed conspicuous daring, and was pierced through both thighs by one of the enemy.