Delphi Complete Works of Pausanias

by Pausanias

  [10] τοῦ δὲ οἰκοδομήματος τούτου τὸ σχῆμα εἴκασται κριβάνῳ: τὸ δὲ εὖρος ἡ διάμετρος αὐτοῦ τέσσαρας παρέχοιτο ἂν ὡς εἰκάσαι πήχεις: βάθος δὲ τοῦ οἰκοδομήματος, οὐκ ἂν οὐδὲ τοῦτο εἰκάζοι τις ἐς πλέον ὀκτὼ καθήκειν πηχῶν. κατάβασις δὲ οὐκ ἔστι πεποιημένη σφίσιν ἐς τὸ ἔδαφος: ἐπειδὰν δὲ ἀνὴρ ἔρχηται παρὰ τὸν Τροφώνιον, κλίμακα αὐτῷ κομίζουσι στενὴν καὶ ἐλαφράν. καταβάντι δέ ἐστιν ὀπὴ μεταξὺ τοῦ τε ἐδάφους καὶ τοῦ οἰκοδομήματος: σπιθαμῶν τὸ εὖρος δύο, τὸ δὲ ὕψος ἐφαίνετο εἶναι σπιθαμῆς.

  [39.10] The shape of this structure is like that of a bread-oven. Its breadth across the middle one might conjecture to be about four cubits, and its depth also could not be estimated to extend to more than eight cubits. They have made no way of descent to the bottom, but when a man comes to Trophonius, they bring him a narrow, light ladder. After going down he finds a hole between the floor and the structure. Its breadth appeared to be two spans, and its height one span.

  [11] ὁ οὖν κατιὼν κατακλίνας ἑαυτὸν ἐς τὸ ἔδαφος ἔχων μάζας μεμαγμένας μέλιτι προεμβάλλει τε ἐς τὴν ὀπὴν τοὺς πόδας καὶ αὐτὸς ἐπιχωρεῖ, τὰ γόνατά οἱ τῆς ὀπῆς ἐντὸς γενέσθαι προθυμούμενος: τὸ δὲ λοιπὸν σῶμα αὐτίκα ἐφειλκύσθη τε καὶ τοῖς γόνασιν ἐπέδραμεν, ὥσπερ ποταμῶν ὁ μέγιστος καὶ ὠκύτατος συνδεθέντα ὑπὸ δίνης ἀποκρύψειεν ἂν ἄνθρωπον. τὸ δὲ ἐντεῦθεν τοῖς ἐντὸς τοῦ ἀδύτου γενομένοις οὐχ εἷς οὐδὲ ὁ αὐτὸς τρόπος ἐστὶν ὅτῳ διδάσκονται τὰ μέλλοντα, ἀλλά πού τις καὶ εἶδε καὶ ἄλλος ἤκουσεν. ἀναστρέψαι δὲ ὀπίσω τοῖς καταβᾶσι διὰ στομίου τε ἔστι τοῦ αὐτοῦ καὶ προεκθεόντων σφίσι τῶν ποδῶν.

  [39.11] The descender lies with his back on the ground, holding barley-cakes kneaded with honey, thrusts his feet into the hole and himself follows, trying hard to get his knees into the hole. After his knees the rest of his body is at once swiftly drawn in, just as the largest and most rapid river will catch a man in its eddy and carry him under. After this those who have entered the shrine learn the future, not in one and the same way in all cases, but by sight sometimes and at other times by hearing. The return upwards is by the same mouth, the feet darting out first.

  [12] ἀποθανεῖν δὲ οὐδένα τῶν καταβάντων λέγουσιν ὅτι μὴ μόνον τῶν Δημητρίου τινὰ δορυφόρων: τοῦτον δὲ οὔτε ποιῆσαι περὶ τὸ ἱερόν φασιν οὐδὲν τῶν νενομισμένων οὔτε χρησόμενον τῷ θεῷ καταβῆναι, χρυσὸν δὲ καὶ ἄργυρον ἐκκομιεῖν ἐλπίσαντα ἐκ τοῦ ἀδύτου. λέγεται δὲ καὶ τούτου τὸν νεκρὸν ἑτέρωθι ἀναφανῆναι καὶ οὐ κατὰ στόμα ἐκβληθῆναι τὸ ἱερόν. ἐς μὲν δὴ τὸν ἄνθρωπον λεγομένων καὶ ἄλλων εἴρηταί μοι τὰ ἀξιολογώτατα:

  [39.12] They say that no one who has made the descent has been killed, save only one of the bodyguard of Demetrius. But they declare that he performed none of the usual rites in the sanctuary, and that he descended, not to consult the god but in the hope of stealing gold and silver from the shrine. It is said that the body of this man appeared in a different place, and was not cast out at the sacred mouth. Other tales are told about the fellow, but I have given the one most worthy of consideration.

  [13] τὸν δὲ ἀναβάντα παρὰ τοῦ Τροφωνίου παραλαβόντες αὖθις οἱ ἱερεῖς καθίζουσιν ἐπὶ θρόνον Μνημοσύνης μὲν καλούμενον, κεῖται δὲ οὐ πόρρω τοῦ ἀδύτου, καθεσθέντα δὲ ἐνταῦθα ἀνερωτῶσιν ὁπόσα εἶδέ τε καὶ ἐπύθετο: μαθόντες δὲ ἐπιτρέπουσιν αὐτὸν ἤδη τοῖς προσήκουσιν. οἱ δὲ ἐς τὸ οἴκημα, ἔνθα καὶ πρότερον διῃτᾶτο παρά τε Τύχῃ καὶ Δαίμονι ἀγαθοῖς, ἐς τοῦτο ἀράμενοι κομίζουσι κάτοχόν τε ἔτι τῷ δείματι καὶ ἀγνῶτα ὁμοίως αὑτοῦ τε καὶ τῶν πέλας. ὕστερον μέντοι τά τε ἄλλα οὐδέν τι φρονήσει μεῖον ἢ πρότερον καὶ γέλως ἐπάνεισίν οἱ.

  [39.13] After his ascent from Trophonius the inquirer is again taken in hand by the priests, who set him upon a chair called the chair of Memory, which stands not far from the shrine, and they ask of him, when seated there, all he has seen or learned. After gaining this information they then entrust him to his relatives. These lift him, paralyzed with terror and unconscious both of himself and of his surroundings, and carry him to the building where he lodged before with Good Fortune and the Good Spirit. Afterwards, however, he will recover all his faculties, and the power to laugh will return to him.

  [14] γράφω δὲ οὐκ ἀκοὴν ἀλλὰ ἑτέρους τε ἰδὼν καὶ αὐτὸς τῷ Τροφωνίῳ χρησάμενος. τοὺς δὲ ἐς τοῦ Τροφωνίου κατελθόντας, ἀνάγκη σφᾶς, ὁπόσα ἤκουσεν ἕκαστος ἢ εἶδεν, ἀναθεῖναι γεγραμμένα ἐν πίνακι. λείπεται δ᾽ ἔτι καὶ τοῦ Ἀριστομένους ἐνταῦθα ἡ ἀσπίς: τὰ δὲ ἐς αὐτὴν ὁποῖα ἐγένετο, ἐδήλωσα ἐν τοῖς προτέροις τοῦ λόγου.

  [39.14] What I write is not hearsay; I have myself inquired of Trophonius and seen other inquirers. Those who have descended into the shrine of Trophonius are obliged to dedicate a tablet on which is written all that each has heard or seen. The shield also of Aristomenes is still preserved here. Its story I have already given in a former part of my work.

  40. τὸ δὲ μαντεῖον οἱ Βοιωτοὶ τοῦτο οὐ πεπυσμένοι πρότερον ἐπ᾽ αἰτίᾳ τοιᾷδε ἔγνωσαν. θεωροὺς ἀφ᾽ ἑκάστης πόλεως ἄνδρας ἀποστέλλουσιν ἐς Δελφούς: οὐ γὰρ δή σφισιν ἔτος δεύτερον ὗεν ὁ θεός. τούτοις αἰτοῦσιν ἐπανόρθωμα τοῦ αὐχμοῦ προσέταξεν ἡ Πυθία παρὰ Τροφώνιον ἐς Λεβάδειαν ἐλθοῦσιν εὕρασθαι παρὰ ἐκείνου τὸ ἴαμα.

  [40.1] XL. This oracle was once unknown to the Boeotians, but they learned of it in the following way. As there had been no rain for a year and more, they sent to Delphi envoys from each city. These asked for a cure for the drought, and were bidden by the Pythian priestess to go to Trophonius at Lebadeia and to discover the remedy from him.

  [2] ὡς δὲ ἐς τὴν Λεβάδειαν ἐλθόντες οὐκ ἐδύναντο εὑρεῖν τὸ μαντεῖον, ἐνταῦθα τῶν ἐξ Ἀκραιφνίου πόλεως Σάων — οὗτος δὲ ἦν καὶ ἡλικίᾳ τῶν θεωρῶν πρεσβύτατος — εἶδεν ἑσμὸν μελισσῶν, καὶ παρέστη οἱ, ὅποι ποτ᾽ ἂν ἀποτράπωνται, καὶ αὐτὸς ἕπεσθαι. αὐτίκα δὴ τὰς μελίσσας ἐς τοῦτο ἐσπετομένας ὁρᾷ τῆς γῆς, καὶ συνεσῆλθέ σφισιν ἐς τὸ μαντεῖον. τοῦτον τὸν Σάωνα καὶ τὴν ἱερουργίαν τὴν
καθεστηκυῖαν, καὶ ὁπόσα περὶ τὸ χρηστήριον δρῶσιν ἄλλα, διδαχθῆναι παρὰ τοῦ Τροφωνίου φασίν.

  [40.2] Coming to Lebadeia they could not find the oracle. Thereupon Saon, one of the envoys from the city Acraephnium and the oldest of all the envoys, saw a swarm of bees. It occurred to him to follow himself wheresoever the bees turned. At once he saw the bees flying into the ground here, and he went with them into the oracle. It is said that Trophonius taught this Saon the customary ritual, and all the observances kept at the oracle.

  ART WORKS ATTRIBUTED TO DAEDALUS

  [3] Δαιδάλου δὲ τῶν ἔργων δύο μὲν ταῦτά ἐστιν ἐν Βοιωτοῖς, Ἡρακλῆς τε ἐν Θήβαις καὶ παρὰ Λεβαδεῦσιν ὁ Τροφώνιος, τοσαῦτα δὲ ἕτερα ξόανα ἐν Κρήτῃ, Βριτόμαρτις ἐν Ὀλοῦντι καὶ Ἀθηνᾶ παρὰ Κνωσσίοις: παρὰ τούτοις δὲ καὶ ὁ τῆς Ἀριάδνης χορός, οὗ καὶ Ὅμηρος ἐν Ἰλιάδι μνήμην ἐποιήσατο, ἐπειργασμένος ἐστὶν ἐπὶ λευκοῦ λίθου. καὶ Δηλίοις Ἀφροδίτης ἐστὶν οὐ μέγα ξόανον, λελυμασμένον τὴν δεξιὰν χεῖρα ὑπὸ τοῦ χρόνου: κάτεισι δὲ ἀντὶ ποδῶν ἐς τετράγωνον σχῆμα.

  [40.3] Of the works of Daedalus there are these two in Boeotia, a Heracles in Thebes and the Trophonius at Lebadeia. There are also two wooden images in Crete, a Britomartis at Olus and an Athena at Cnossus, at which latter place is also Ariadne’s Dance, mentioned by Homer in the Iliad, carved in relief on white marble. At Delos, too, there is a small wooden image of Aphrodite, its right hand defaced by time, and with a square base instead of feet.

  [4] πείθομαι τοῦτο Ἀριάδνην λαβεῖν παρὰ Δαιδάλου, καὶ ἡνίκα ἠκολούθησε τῷ Θησεῖ, τὸ ἄγαλμα ἐπεκομίζετο οἴκοθεν: ἀφαιρεθέντα δὲ αὐτῆς τὸν Θησέα οὕτω φασὶν οἱ Δήλιοι τὸ ξόανον τῆς θεοῦ ἀναθεῖναι τῷ Ἀπόλλωνι τῷ Δηλίῳ, ἵνα μὴ οἴκαδε ἐπαγόμενος ἐς ἀνάμνησίν τε Ἀριάδνης ἐφέλκηται καὶ ἀεὶ νέας ἐπὶ τῷ ἔρωτι εὑρίσκηται τὰς συμφοράς. πέρα δὲ οὐκ οἶδα ὑπόλοιπα ὄντα τῶν Δαιδάλου: τοῖς γὰρ ἀνατεθεῖσιν ὑπὸ Ἀργείων ἐς τὸ Ἡραῖον καὶ ἐς Γέλαν τὴν ἐν Σικελίᾳ κομισθεῖσιν ἐξ Ὀμφάκης, ἀφανισθῆναί σφισιν ὁ χρόνος καθέστηκεν αἴτιος.

  [40.4] I am of opinion that Ariadne got this image from Daedalus, and when she followed Theseus, took it with her from home. Bereft of Ariadne, say the Delians, Theseus dedicated the wooden image of the goddess to the Delian Apollo, lest by taking it home he should be dragged into remembering Ariadne, and so find the grief for his love ever renewed. I know of no other works of Daedalus still in existence. For the images dedicated by the Argives in the Heraeum and those brought from Omphace to Gela in Sicily have disappeared in course of time.

  CHAERONEIA

  [5] Λεβαδέων δὲ ἔχονται Χαιρωνεῖς. ἐκαλεῖτο δὲ ἡ πόλις καὶ τούτοις Ἄρνη τὸ ἀρχαῖον: θυγατέρα δὲ εἶναι λέγουσιν Αἰόλου τὴν Ἄρνην, ἀπὸ δὲ ταύτης κληθῆναι καὶ ἑτέραν ἐν Θεσσαλίᾳ πόλιν: τὸ δὲ νῦν τοῖς Χαιρωνεῦσιν ὄνομα γεγονέναι ἀπὸ Χαίρωνος, ὃν Ἀπόλλωνός φασιν εἶναι, μητέρα δὲ αὐτοῦ Θηρὼ τὴν Φύλαντος εἶναι. μαρτυρεῖ δὲ καὶ ὁ τὰ ἔπη τὰς μεγάλας Ἠοίας ποιήσας:

  [40.5] Next to Lebadeia comes Chaeroneia. Its name of old was Arne, said to have been a daughter of Aeolus, who gave her name also to a city in Thessaly. The present name of Chaeroneia, they say, is derived from Chaeron, reputed to be a son of Apollo by Thero, a daughter of Phylas. This is confirmed also by the writer of the epic poem, the Great Eoeae:–

  [6] “Φύλας δ᾽ ὤπυιεν κούρην κλειτοῦ Ἰολάου

  † λειπεφιληνην εἶδος Ὀλυμπιάδεσσιν ὅμοιον,

  Ἱππότην δέ οἱ υἱὸν ἐνὶ μεγάροισιν ἔτικτεν

  Θηρώ τ᾽ εὐειδῆ, ἰκέλην φαέεσσι σελήνης.

  Θηρὼ δ᾽ Ἀπόλλωνος ἐς ἀγκοίνῃσι πεσοῦσα

  γείνατο Χαίρωνος κρατερὸν μένος ἱπποδάμοιο.

  “The Great Eoeae, unknown location.Ὅμηρος δὲ ἐπιστάμενος ἐμοὶ δοκεῖν Χαιρώνειάν τε ἤδη καὶ Λεβάδειαν καλουμένας, ὅμως τοῖς ἀρχαίοις ἐχρήσατο ὀνόμασιν ἐς αὐτάς, καθότι καὶ Αἴγυπτον τὸν ποταμὸν εἶπεν, οὐ Νεῖλον.

  [40.6]

  Phylas wedded a daughter of famous Iolais,

  Leipephilene, like in form to the Olympian goddesses;

  She bore him in the halls a son Hippotes,

  And lovely Thero, like to the moonbeams.

  Thero, falling into the embrace of Apollo,

  Bore mighty Chaeron, tamer of horses. The Great Eoeae, unknown location.

  Homer, I think, though he knew that Chaeroneia and Lebadeia were already so called, yet uses their ancient names, just as he speaks of the river Aegyptus, not the Nile.

  [7] Χαιρωνεῦσι δὲ δύο ἐστὶν ἐν τῇ χώρᾳ τρόπαια, ἃ Ῥωμαῖοι καὶ Σύλλας ἔστησαν Ταξίλον καὶ στρατιὰν τὴν Μιθριδάτου κρατήσαντες. Φίλιππος δὲ οὐκ ἀνέθηκεν ὁ Ἀμύντου τρόπαιον οὔτε ἐνταῦθα οὔτε ὁπόσας μάχας ἄλλας βαρβάρους ἢ καὶ Ἕλληνας ἐνίκησεν: οὐ γάρ τι Μακεδόσιν ἱστάναι τρόπαια ἦν νενομισμένον.

  [40.7] In the territory of Chaeroneia are two trophies, which the Romans under Sulla set up to commemorate their victory over the army of Mithridates under Taxilus. But Philip, son of Amyntas, set up no trophy, neither here nor for any other success, whether won over Greeks or non-Greeks, as the Macedonians were not accustomed to raise trophies.

  [8] λέγεται δὲ ὑπὸ Μακεδόνων Καρανὸν βασιλεύοντα ἐν Μακεδονίᾳ κρατῆσαι μάχῃ Κισσέως, ὃς ἐδυνάστευεν ἐν χώρᾳ τῇ ὁμόρῳ: καὶ ὁ μὲν τρόπαιον ὁ Καρανὸς κατὰ νόμους τοὺς Ἀργείων ἔστησεν ἐπὶ τῇ νίκῃ: ἐπελθόντα δέ φασιν ἐκ τοῦ Ὀλύμπου λέοντα ἀνατρέψαι τε τὸ τρόπαιον καὶ ἀφανισθῆναι, συνεῖναι τε γνώμῃ

  [40.8] The Macedonians say that Caranus, king of Macedonia, overcame in battle Cisseus, a chieftain in a bordering country. For his victory Caranus set up a trophy after the Argive fashion, but it is said to have been upset by a lion from Olympus, which then vanished.

  [9] Καρανὸν δὲ οὐκ εὖ βουλεύσασθαι βαρβάροις τοῖς περιοικοῦσιν ἐς ἔχθραν ἐλθόντα ἀδιάλλακτον,

  καταστῆναί τε χρῆναι γὰρ μήτε ὑπὸ αὐτοῦ Καρανοῦ μήτε ὑπὸ τῶν ὕστερον βασιλευσόντων Μακεδονίας τρόπαια ἵστασθαι, εἰ ἐς εὔνοιάν ποτε τοὺς προσχώρους ὑπάξονται. μαρτυρεῖ δὲ τῷ λόγῳ καὶ Ἀλέξανδρος, οὐκ ἀναστήσας οὔτε ἐπὶ Δαρείῳ τρόπαια οὔτε ἐπὶ ταῖς Ἰνδικαῖς νίκαις.

  [40.
9] Caranus, they assert, realized that it was a mistaken policy to incur the undying hatred of the non-Greeks dwelling around, and so, they say, the rule was adopted that no king of Macedonia, neither Caranus himself nor any of his successors, should set up trophies, if they were ever to gain the good-will of their neighbors. This story is confirmed by the fact that Alexander set up no trophies, neither for his victory over Dareius nor for those he won in India.

  [10] προσιόντων δὲ τῇ πόλει πολυάνδριον Θηβαίων ἐστὶν ἐν τῷ πρὸς Φίλιππον ἀγῶνι ἀποθανόντων. ἐπιγέγραπται μὲν δὴ ἐπίγραμμα οὐδέν, ἐπίθημα δ᾽ ἔπεστιν αὐτῷ λέων: φέροι δ᾽ ἂν ἐς τῶν ἀνδρῶν μάλιστα τὸν θυμόν: ἐπίγραμμα δὲ ἄπεστιν ἐμοὶ δοκεῖν ὅτι οὐδὲ ἐοικότα τῇ τόλμῃ σφίσι τὰ ἐκ τοῦ δαίμονος ἠκολούθησε.

  [40.10] As you approach the city you see a common grave of the Thebans who were killed in the struggle against Philip. It has no inscription, but is surmounted by a lion, probably a reference to the spirit of the men. That there is no inscription is, in my opinion, because their courage was not favoured by appropriate good fortune.

  [11] θεῶν δὲ μάλιστα Χαιρωνεῖς τιμῶσι τὸ σκῆπτρον ὃ ποιῆσαι Διί φησιν Ὅμηρος Ἥφαιστον, παρὰ δὲ Διὸς λαβόντα Ἑρμῆν δοῦναι Πέλοπι, Πέλοπα δὲ Ἀτρεῖ καταλιπεῖν, τὸν δὲ Ἀτρέα Θυέστῃ, παρὰ Θυέστου δὲ ἔχειν Ἀγαμέμνονα: τοῦτο οὖν τὸ σκῆπτρον σέβουσι, Δόρυ ὀνομάζοντες. καὶ εἶναι μέν τι θειότερον οὐχ ἥκιστα δηλοῖ τὸ ἐς τοὺς ἀνθρώπους ἐπιφανὲς ἐξ αὐτοῦ: