Description of Greece

Cleitor has also, at a distance of about four stades from the city, a sanctuary of the Dioscuri, under the name of the Great Gods. There are also images of them in bronze. There is also built upon a mountain-top, thirty stades away from the city, a temple of Athena Coria will, an image of the goddess.

My narrative returns to Stymphalus and to Geronteium, as it is called, the boundary between Stymphalus and Pheneus. The Stymphalians are no longer included among the Arcadians, but are numbered with the Argive League, which they joined of their own accord. That they are by race Arcadians is testified by the verses of Homer, and Stymphalus their founder was a grandson of Arcas, the son of Callisto. It is said that it was originally founded on another site, and not on that of the modern city.

The story has it that in the old Stymphalus dwelt Temenus, the son of Pelasgus, and that Hera was reared by this Temenus, who himself established three sanctuaries for the goddess, and gave her three surnames when she was still a maiden, Girl; when married to Zeus he called her Grown-up; when for some cause or other she quarrelled with Zeus and came back to Stymphalus, Temenus named her Widow. This is the account which, to my own knowledge, the Stymphalians give of the goddess.

The modern city contains none of these sanctuaries, but I found the following notable things. In the Stymphalian territory is a spring, from which the emperor Hadrian brought water to Corinth. In winter the spring makes a small lake in Stymphalus, and the river Stymphalus issues from the lake; in summer there is no lake, but the river comes straight from the spring. This river descends into a chasm in the earth, and reappearing once more in Argolis it changes its name, and is called Erasinus instead of Stymphalus.

There is a story current about the water of the Stymphalus, that at one time man-eating birds bred on it, which Heracles is said to have shot down. Peisander of Camira, however, says that Heracles did not kill the birds, but drove them away with the noise of rattles. The Arabian desert breeds among other wild creatures birds called Stymphalian, which are quite as savage against men as lions or leopards.

These fly against those who come to hunt them, wounding and killing them with their beaks. All armour of bronze or iron that men wear is pierced by the birds; but if they weave a garment of thick cork, the beaks of the Stymphalian birds are caught in the cork garment, just as the wings of small birds stick in bird-lime. These birds are of the size of a crane, and are like the ibis, but their beaks are more powerful, and not crooked like that of the ibis.

Whether the modern Arabian birds with the same name as the old Arcadian birds are also of the same breed, I do not know. But if there have been from all time Stymphalian birds, just as there have been hawks and eagles, I should call these birds of Arabian origin, and a section of them might have flown on some occasion to Arcadia and reached Stymphalus. Originally they would be called by the Arabians, not Stymphalian, but by another name. But the fame of Heracles, and the superiority of the Greek over the foreigner, has resulted in the birds of the Arabian desert being called Stymphalian even in modern times.

In Stymphalus there is also an old sanctuary of Stymphalian Artemis, the image being of wood, for the most part gilded. Near the roof of the temple have been carved, among other things, the Stymphalian birds. Now it was difficult to discern clearly whether the carving was in wood or in gypsum, but such evidence as I had led me to conclude that it was not of gypsum but of wood. There are here also maidens of white marble, with the legs of birds, and they stand behind the temple.

Even in our own day the following miracle is said to have occurred. The festival of Stymphalian Artemis at Stymphalus was carelessly celebrated, and its established ritual in great part transgressed. Now a log fell into the mouth of the chasm into which the river descends, and so prevented the water from draining away, and (so it is said) the plain became a lake for a distance of four hundred stades.

They also say that a hunter chased a deer, which fled and plunged into the marsh, followed by the hunter, who, in the excitement of the hunt, swam after the deer. So the chasm swallowed up both the deer and her pursuer. They are said to have been followed by the water of the river, so that by the next day the whole of the water was dried up that flooded the Stymphalian plain. Hereafter they put greater zeal into the festival in honor of Artemis.

After Stymphalus comes Alea, which too belongs to the Argive federation, and its citizens point to Aleus, the son of Apheidas, as their founder. The sanctuaries of the gods here are those of Ephesian Artemis and Athena Alea, and there is a temple of Dionysus with an image. In honor of Dionysus they celebrate every other year a festival called Sciereia, and at this festival, in obedience to a response from Delphi, women are flogged, just as the Spartan lads are flogged at the image of the Orthian goddess.

In my account of Orchomenus, I explained how the straight road runs at first beside the gully, and afterwards to the left of the flood water. On the plain of Caphyae has been made a dyke of earth, which prevents the water from the Orchomenian territory from doing harm to the tilled land of Caphyae. Inside the dyke flows along another stream, in size big enough to be called a river, and descending into a chasm of the earth it rises again at Nasi, as it is called. The place where it reappears is called Rheunus; the stream having risen here, hereafter the water forms an ever-flowing river, the Tagus.

The name of the city is clearly derived from Cepheus, the son of Aleus, but its form in the Arcadian dialect, Caphyae, is the one that has survived. The inhabitants say that originally they were from Attica, but on being expelled from Athens by Aegeus they fled to Arcadia, threw themselves on the mercy of Cepheus, and found a home in the country. The town is on the border of the plain at the foot of some inconsiderable mountains. The Caphyatans have a sanctuary of the god Poseidon, and one of the goddess Artemis, surnamed Cnacalesia.

They have also a mountain called Cnacalus, where every year they celebrate mysteries in honor of their Artemis. A little beyond the city is a spring, and by the spring grows a large and beautiful plane tree. They call it Menelais, saying that the plane was planted by the spring by Menelaus, who came to the spot when he was collecting his army against Troy. To-day they give the name Menelais to the spring as well as to the plane.

If I am to base my calculations on the accounts of the Greeks in fixing the relative ages of such trees as are still preserved and flourish, the oldest of them is the withy growing in the Samian sanctuary of Hera, after which come the oak in Dodona, the olive on the Acropolis and the olive in Delos. The third place in respect of age the Syrians would assign to the bay-tree they have in their country. Of the others this plane-tree is the oldest.

About a stade distant from Caphyae is a place called Condylea, where there are a grove and a temple of Artemis called of old Condyleatis. They say that the name of the goddess was changed for the following reason. Some children, the number of whom is not recorded, while playing about the sanctuary found a rope, and tying it round the neck of the image said that Artemis was being strangled.

The Caphyans, detecting what the children had done, stoned them to death. When they had done this, a malady befell their women, whose babies were stillborn, until the Pythian priestess bade them bury the children, and sacrifice to them every year as sacrifice is made to heroes, because they had been wrongly put to death. The Caphyans still obey this oracle, and call the goddess at Condyleae, as they say the oracle also bade them, the Strangled Lady from that day to this.

Going up about seven stades from Caphyae you will go down to what is called Nasi. Fifty stades farther on is the Ladon. You will then cross the river and reach a grove called Soron, passing through Argeathae, Lycuntes, as it is called, and Scotane. Now the road to Psophis passes by way of Soron,

which, like other Arcadian groves, breeds the following beasts wild boars, bears, and tortoises of vast size. One could of the last make harps not inferior to those made from the Indian tortoise. At the end of Soron are the ruins of the village Paus, and a little farther what is called Seirae; this Seirae forms a boundary between Cleitor and Psophis.

The founder of Psophis, according to some, was Psophis, the son of Arrhon, the son of Erymanthus, the son of Aristas, the son of Parthaon, the son of Periphetes, the son of Nyctimus. Others say that Psophis was the daughter of Xanthus, the son of Erymanthus, the son of Arcas. Such are the Arcadian traditions concerning their kings,

but the most accurate version is that Eryx, the despot of Sicania, had a daughter named Psophis, whom Heracles, though he had intercourse with her, refused to take to his home, but left with child in the care of his friend Lycortas, who lived at Phegia, a city called Erymanthus before the reign of Phegeus. Having been brought up here, Echephron and Promachus, the sons of Heracles and the Sicanian woman, changed the name of Phegia to Psophis, the name of their mother.

Psophis is also the name of the Zacynthian acropolis, because the first man to sail across to the island was Zacynthus, the son of Dardanus, a Psophidian who became its founder. From Seirae it is thirty stades to Psophis, by the side of which runs the river Aroanius, and a little farther away the river Erymanthus.

The Erymanthus has its source in Mount Lampeia, which is said to be sacred to Pan. One might regard Lampeia as a part of Mount Erymanthus. Homer says that in Taygetus and Erymanthus . . . hunter . . . so . . . of Lampeia, Erymanthus, and passing through Arcadia, with Mount Pholoe on the right and the district of Thelpusa on the left, flows into the Alpheius.

There is also a legend that Heracles at the command of Eurystheus hunted by the side of the Erymanthus a boar that surpassed all others in size and in strength. The people of Cumae among the Opici say that the boar's tusks dedicated in their sanctuary of Apollo are those of the Erymanthian boar, but the saying is altogether improbable.

In Psophis there is a sanctuary of Aphrodite surnamed Erycine; I found only ruins of it remaining, but the people said that it was established by the sons of Psophis. Their account is probable, for in Sicily too, in the territory of Eryx, is a sanctuary of Erycine, which from the remotest times has been very holy, and quite as rich as the sanctuary in Paphos.

The hero-shrines, however, of Promachus and Echephron, the sons of Psophis, were no longer distinguished when I saw them. In Psophis is buried Alcmaeon also, the son of Amphiaraus, and his tomb is a building remarkable for neither its size nor its ornament. About it grow cypresses, reaching to such a height that even the mountain by Psophis was overshadowed by them. These the inhabitants will not cut down, holding them to be sacred to Alcmaeon.

They are called “maidens” by the natives. Alcmaeon, after killing his mother, fled from Argos and came to Psophis, which was still called Phegia after Phegeus, and married Alphesiboea, the daughter of Phegeus. Among the presents that he naturally gave her was the necklace. While he lived among the Arcadians his disease did not grow any better, so he had recourse to the oracle at Delphi. The Pythian priestess informed him that the only land into which the avenging spirit of Eriphyle would not follow him was the newest land, one brought up to light by the sea after the pollution of his mother's death.

On discovering the alluvial deposit of the Achelous he settled there, and took to wife Callirhoe, said by the Acarnanians to have been the daughter of Achelous. He had two sons, Acarnan and Amphoterus; after this Acarnan were called by their present name (so the story runs) the dwellers in this part of the mainland, who previously were called Curetes. Senseless passions shipwreck many men, and even more women.

Callirhoe conceived a passion for the necklace of Eriphyle, and for this reason sent Alcmaeon against his will to Phegia. Temenus and Axion, the sons of Phegeus, murdered him by treachery. The sons of Phegeus are said to have dedicated the necklace to the god in Delphi, and it is said that the expedition of the Greeks to Troy took place when they were kings in the city that was still called Phegia. The people of Psophis assert that the reason why they took no part in the expedition was because their princes had incurred the enmity of the leaders of the Argives, who were in most cases related by blood to Alcmaeon, and had joined him in his campaign against Thebes.

That the Echinades islands have not been made mainland as yet by the Achelous is due to the Aetolian people, who have been driven from their homes and all their land has been laid waste. Accordingly, as Aetolia remains untilled, the Achelous does not bring as much mud upon the Echinades as it otherwise would do. My reasoning is confirmed by the fact that the Maeander, flowing through the land of the Phrygians and Carians, which is ploughed up each year, has turned to mainland in a short time the sea that once was between Priene and Miletus.

The people of Psophis have also by the side of the Erymanthus a temple and image of Erymanthus. The images of all rivers except the Nile in Egypt are made of white marble; but the images of the Nile, became it descends to the sea through Aethiopia, they are accustomed to make of black stone.

I heard in Psophis a statement about one Aglaus, a Psophidian contemporary with Croesus the Lydian. The statement was that the whole of his life was happy, but I could not believe it.

The truth is that one man may receive fewer ills than his contemporaries, just as one ship may be less tossed by storms than another ship. But we shall not be able to find a man never touched by misfortune or a ship never met by an unfavorable breeze. For Homer too says in his poetry that by the side of Zeus is set a jar of good things, and another jar of evil things, taught by the god at Delphi, who once declared that Homer himself was both unhappy and blessed, being destined by birth to both states alike.

As you go from Psophis to Thelpusa you first reach on the left of the Ladon a place called Tropaea, adjoining which is a grove, Aphrodisium. Thirdly, there is ancient writing on a slab:— The boundary between Psophis and Thelpusa.”In the Thelpusian territory is a river called Arsen (Male). Cross this and go on for about twenty-five stades, when you will arrive at the ruins of the village Caus, with a sanctuary of Causian Asclepius, built on the road.

Thelpusa is some forty stades distant from this sanctuary. It is said that it was named after Thelpusa, a nymph, and that she was a daughter of Ladon. The Ladon rises in springs within the territory of Cleitor, as my account has already set forth. It flows first beside a place Leucasium and Mesoboa, through Nasi to Oryx, also called Halus, and from Halus it descends to Thaliades and a sanctuary of Eleusinian Demeter.

This sanctuary is on the borders of Thelpusa. In it are images, each no less than seven feet high, of Demeter, her daughter, and Dionysus, all alike of stone. After the sanctuary of the Eleusinian goddess the Ladon flows by the city Thelpusa on the left, situated on a high hill, in modern times so deserted that the market-place, which is at the extremity of it, was originally, they say, right in the very middle of it. Thelpusa has a temple of Asclepius and a sanctuary of the twelve gods; the greater part of this, I found, lay level with the ground.

After Thelpusa the Ladon descends to the sanctuary of Demeter in Onceium. The Thelpusians call the goddess Fury, and with them agrees Antimachus also, who wrote a poem about the expedition of the Argives against Thebes. His verse runs thus:—There, they say, is the seat of Demeter Fury.Now Oncius was, according to tradition, a son of Apollo, and held sway in Thelpusian territory around the place Oncium; the goddess has the surname Fury for the following reason.

When Demeter was wandering in search of her daughter, she was followed, it is said, by Poseidon, who lusted after her. So she turned, the story runs, into a mare, and grazed with the mares of Oncius; realizing that he was outwitted, Poseidon too changed into a stallion and enjoyed Demeter.

At first, they say, Demeter was angry at what had happened, but later on she laid aside her wrath and wished to bathe in the Ladon. So the goddess has obtained two surnames, Fury because of her avenging anger, because the Arcadians call being wrathful “being furious,” and Bather (Lusia) because she bathed in the Ladon. The images in the temple are of wood, but their faces, hands and feet are of Parian marble.

The image of Fury holds what is called the chest, and in her right hand a torch; her height I conjecture to be nine feet. Lusia seemed to be six feet high. Those who think the image to be Themis and not Demeter Lusia are, I would have them know, mistaken in their opinion. Demeter, they say, had by Poseidon a daughter, whose name they are not wont to divulge to the uninitiated, and a horse called Areion. For this reason they say that they were the first Arcadians to call Poseidon Horse.

They quote verses from the Iliad and from the Thebaid in confirmation of their story. In the Iliad there are verses about Areion himself:Not even if he drive divine Areion behind,The swift horse of Adrastus, who was of the race of the gods.In the Thebaid it is said that Adrastus fled from Thebes:Wearing wretched clothes, and with him dark-maned Areion.They will have it that the verses obscurely hint that Poseidon was father to Areion, but Antimachus says that Earth was his mother:

Adrastus, son of Talaus, son of Cretheus,The very first of the Danai to drive his famous horses,Swift Caerus and Areion of Thelpusa,Whom near the grove of Oncean ApolloEarth herself sent up, a marvel for mortals to see.

But even though sprung from Earth the horse might be of divine lineage and the color of his hair might still be dark. Legend also has it that when Heracles was warring on Elis he asked Oncus for the horse, and was carried to battle on the back of Areion when he took Elis, but afterwards the horse was given to Adrastus by Heracles. Wherefore Antimachus says about Areion:Adrastus was the third lord who tamed him.

The Ladon, leaving on the left the sanctuary of the Fury, passes on the left the temple of Oncaeatian Apollo, and on the right a sanctuary of Boy Asclepius, where is the tomb of Trygon, who is said to have been the nurse of Asclepius. For the story is that Asclepius, when little, was exposed in Thelpusa, but was found by Autolaus, the illegitimate son of Arcas, who reared the baby, and for this reason Boy Asclepius . . . I thought more likely, as also I set forth in my account of Epidaurus.

There is a river Tuthoa, and it falls into the Ladon at the boundary between Thelpusa and Heraea, called Plain by the Arcadians. Where the Ladon itself falls into the Alpheius is an island called the Island of Crows. Those who have thought that Enispe, Stratia and Rhipe, mentioned by Homer, were once inhabited islands in the Ladon, cherish, I would tell them, a false belief.

For the Ladon could never show islands even as large as a ferry-boat. As far as beauty is concerned, it is second to no river, either in Greece or in foreign lands, but it is not big enough to carry islands on its waters, as do the Danube and the Eridanus.

The founder of Heraea was Heraeeus the son of Lycaon, and the city lies on the right of the Alpheius, mostly upon a gentle slope, though a part descends right to the Alpheius. Walks have been made along the river, separated by myrtles and other cultivated trees; the baths are there, as are also two temples to Dionysus. One is to the god named Citizen, the other to the Giver of Increase, and they have a building there where they celebrate their mysteries in honor of Dionysus.

There is also in Heraea a temple of Pan, as he is native to Arcadia, and of the temple of Hera I found remaining various ruins, including the pillars. Of Arcadian athletes the most renowned has been Damaretus of Heraea, who was the first to win the race in armour at Olympia.

As you go down to the land of Elis from Heraea, at a distance of about fifteen stades from Heraea you will cross the Ladon, and from it to the Erymanthus is a journey of roughly twenty stades. The boundary between Heraea and the land of Elis is according to the Arcadians the Erymanthus, but the people of Elis say that the grave of Coroebus bounds their territory.

But when the Olympic games, after not being held for a long period, were revived by Iphitus, and the Olympic festival was again held, the only prizes offered were for running, and Coroebus won. On the tomb is an inscription that Coroebus was the first man to win at Olympia, and that his grave was made at the end of Elean territory.

There is a town, Aliphera, of no great size, for it was abandoned by many of its inhabitants at the union of the Arcadians into Megalopolis. As you go to this town from Heraea you will cross the Alpheius, and after going over a plain of just about ten stades you will reach a mountain, and ascending across the mountain for some thirty stades more you will come to the town.