Col. William Leake, Travels in the Morea (v.1-3)

§ 3.092 way through the enemy with the foreign troops who accompanied him. These, however, as they approached the bridge and found the Achaeans ready in great force to oppose them, gradually fell off from the tyrant, and left him with only two companions riding along the side of the trench, for the purpose of finding a convenient place to pass it. Conspicuous by his purple robes and splendid horse furniture, he was easily discerned by Philopoemen, who, taking two men with him, followed the Spartans along the opposite side of the trench, and killed Machanidas with his own hand, as he attempted to cross it. Simias, one of the companions of Philopoemen, was equally successful against one of the attendants of Machanidas; the third escaped; Simias then cut off the head of Machanidas, and hastened to shew it to the Achaeans, who were pursuing the Lacedaemonians. Its sight inspired them with increased alacrity, and was in great measure the cause, in the opinion of Polybius, of their immediate success in taking Tegea, and in advancing the very next day, without any opposition, to the Eurotas. “And thus the Achaeans”, he adds, “after having long been unable to expel the enemy from their country, found themselves all at once laying waste the Laconice; having,

§ 3.093 with the loss of a small number only of their own troops, slain 4000 Lacedaemonians, and taken prisoners a still greater number, together with all the baggage and warlike machinery of the army.”

§ 3.094 CHAPTER XXV ARCADIA. March 31. — At 10.55 I leave Tripolitza by the Anapli gate. Here I find by the road side, where stands the permanent gallows, a high stake with the body of a man impaled upon it. He suffered three or four days ago, for having shot his wife in a fit of jealousy; he lived twenty hours after being impaled. It is believed, that after a certain time, a draught of water has the effect of putting the culprit out of his misery, and the coup-de-grace is said to be generally given in this manner. I take the Kalavryta road, and, at 11.45, arrive at the Scope, or low ridge of rocks, which, advancing into the plain from a projecting part of the Maenalium, formed a natural division between the districts of Tegea and Mantineia. At 12.14 we are opposite the middle of the Inert Plain. The

§ 3.095 convent and village of Tzipiana are opposite to us, just under the highest summit of Mount Artemisium. At 12.43 the centre of the ruins of Mantineia is two-thirds of a mile on the right: 12.55 Kapsa is a mile and three quarters on the left, in the branch of the plain leading to Levidhi. This branch, the Alcimedon of Pausanias, presents a gradual and gentle rise to the very foot of the steep rocks of the Maenalian range, just between two of the great summits, between which passes the road to Roino, Alonistena, Davia, &c. The summit of the hill of Gurtzuli is, at the same time, a mile on our right. A mile, or something less, beyond the hill of Gurtzuli, in the direction of the Khan of Belali, another insulated height, much smaller and lower, rises from the plain. At 1.28, Simiadhes is a mile and a half on the left, in a situation similar to that of Kapsa, in a branch of the plain ascending by a gentle slope to join the elevated valley, along which we came from Levidhi on the 4th of March, and from its southern end descended upon Kapsa. 1.45 arrive at the Khan of Belali, situated at the extremity of the plain of Mantineia, at the foot of the heights which separate it from that of Orchomenus.

§ 3.096 Kakuri is a small village on the foot of Mount Armenia; a mile and a half on the right a road passes through it from Pikerni to Butia, and so into the plain of Orchomenus. This may have been one of the roads from Mantineia to Orchomenus, mentioned by Pausanias, and that which we pass, the other. He thus describes the two routes: “There are two roads from Mantineia to Orchomenus. In one is the place called the Stadium of Ladas, because Ladas is said to have there exercised himself in running. Close to it is a temple of Diana, and on the right of the road a lofty mound of earth, said to be the tomb of Penelope. Adjacent to this monument there is a small plain containing a hill, upon which are some ruins of the ancient Mantineia. The place is still called Ptolis. At a small distance farther to the north, occurs the fountain Alalcomenia, and, at a distance of thirty stades from Mantineia, the ruins of a town, named Moera. The other road [from Mantineia ] to Orchomenus, passes by the mountain Anchisia, at the foot of which is the sepulchre of Anchises, father of Aeneias, who is said to have died here; near it are ruins of a temple of Venus. The

§ 3.097 boundaries of the Mantinice are in the mountain Anchisia. On proceeding from thence, there is a temple of Diana Hymnia at the foot of the mountain, the administration of which is in the hands of the Mantinenses. It stands to the left of the road, within the borders of the Orchomenii.” As the hill of Gurtzuli lies exactly in the direction of Orchomenus from Mantineia, it may be presumed that one of the two roads led on the eastern side of that hill, and the other on the western. The former must have passed near the foot of Mount Armenia, from which branches the low ridge forming the natural separation between the Mantinice and Orchomenia. Mount Armenia, therefore, corresponds perfectly with Anchisia; and Khan Belali being just an hour's. distance, equivalent to thirty stades, from Mantineia, corresponds not less accurately with the site of Moera; the lower insulated hill to the northward of that of Gurtzuli, I take to be the position of Ptolis, or old Mantineia. I have before remarked, that there were ten gates in the walls of Mantineia. The following was probably the direction of the roads leading from them; the principal places to which they led may, perhaps, have given name to the gates.

§ 3.098 It may be presumed that the road to Argos, called Prinus, proceeded from the eastern gate, or that standing very near the junction of the two brooks, which descending from the mountains to the eastward, unite and form the wet ditch of the fortification. The next road, southward, seems to have been that which led to Tegea through the forest of various kinds of oak, called Pelagus beyond the point of Nestane, it had probably a branch to Hysiae by Mount Parthenium. The 3d led to Pallantium. The 4th to Maenalus. The 5th to Helisson. The 6th to Methydrium. The 7th to Nasi and the Ladon, being the road to Cleitor, Psophis, &c. The 8th to Orchomenus by Maera. The 9th to Orchomenus by Anchisia. The 10th to Argos by the road Climax, probably with a branch to the left from Melangeia to Orneae and Phlious. At 2.35 we quit the Khan of Belali, and ascend the hills behind it. The summit commands a fine view of the great plain of Tripolitza, with the country beyond it as far as Dhuliana inclusive. Mount Armenia, with which this low ridge is connected eastward, is a high rocky peak rising from the north-western corner of the Mantinic plain, and blending itself with the northern end of Artemisium. Westward, the ridge of Belali is separated only from the mountain behind Levidhi by the narrow valley

§ 3.099 which I passed through on March the 4th. At 3, descend into the plain of Orchomenus. Here a small stream runs in a direction contrary to that we pursue, and cannot therefore be a tributary of the lake of Orchomenus; it descends probably into a katavothra, and flows to the Helisson. Two large roots of Mount Armenia slope to the westward, and inclose two branches of the Orchomenian plain; in the second of these two κόλττοι, or bays, at 3.20, we have Butia one mile on the right, at the same time that Levidhi is two miles on the left. Beyond the vale of Butia, we follow the foot of a rocky precipitous mountain; and at 3.40, having arrived opposite to the village of Kalpaki, which is half a mile distant on the left, cross a canal apparently of ancient date: it conducts the waters of the plain we have passed into a narrow ravine between the hill of Kalpaki and the precipices above mentioned; the stream descends through the ravine into the lake, which occupies a large part of the lower Orchomenian plain Having crossed the canal, we ride up to Kalpaki, which stands on the side of the hill rising from the left bank of the torrent. All that Pausanias says of Orchomenus is, that “The old city was on the summit of the mountain, where still remained some ruins of

§ 3.100 the agora, as well as vestiges of the town walls; below which stood the inhabited town of his time. The most remarkable objects in it were a source of water, and temples of Neptune and Venus, with statues of stone. In the suburb there was a wooden statue of Diana, inclosed in a great cedar tree, and hence called Cedreatis. Below the town were several heaps of stones said to have been erected to some persons slain in battle, whose history was not recorded. Opposite to the city was the mountain Trachy, between which and the city the rain waters flowed through a glen into another Orchomenian plain, which was extensive, but was, for the most part, occupied by a lake.” In approaching the site of Orchomenus, I observed, to our left, the tumuli which are correctly described by Pausanias, as being chiefly composed of a collection of stones. The precipitous hill, which rises from the right bank of the charadra, or torrent, answers exactly to the name of Trachy. Just above Kalpaki, on a small level on the side of the mountain, I find several pieces of white marble columns, the remains of a temple which stood here. One of them has the plinth, capital, and the upper part of the flutings

§ 3.101 of the shaft, all in one stone; the diameter of the column is two feet one inch. It is Doric, but of an unusual profile, the upper extremity of the capital meeting the plinth nearly in a right angle, thus: [sketch] In the same place there is a piece of a smaller column, one foot seven inches in diameter, with the elegant acute, or flattened capital of the more ancient Doric. I find also two shafts, each formed of a single stone, and having flutings of three inches and two fifths at the bottom of the shaft, which is very tapering, like that in the mosk at Tripolitza. The latter remains are at a ruined church below the village, between the canal and a copious fountain, which is evidently that described by Pausanias; the remains of the two temples seem to be those of Neptune and Venus. The summit of the hill, which is spacious, is surrounded by remains of the walls of the more ancient Orchomenus; the masonry in some parts has all the appearances of a remote antiquity. Orchomenus resembled most of the other Arcadian cities in having occupied, in early times, the summit of a strong hill; it was probably not so important in those ages as it became when the towns around Megalopolis were deserted. It then spread over the slope, towards the charadra;

§ 3.102 the old site probably serving as an acropolis to the new town, until its walls fell to ruin, in which state Pausanias found them. I perceive some remains of terraces on the slope of the mountain, looking towards Kandila, and others on the back of the ridge towards the ravine of Mount Trachy. At the foot of the hill on the north-western side, I was informed of another fountain, standing near a ruined church, in which are some ancient marbles. All the slope of the hill facing the Trachy, and below the village, is covered with broken stones and pottery; there are traces also of walls below Kalpaki, which shew that the later Orchomenus reached nearly to the plain. I leave Kalpaki at 4.12, descend into the ravine of Mount Trachy at 4.23, and in five minutes, having passed through it, enter the αλλο Όρχομένιον πεδίον of Pausanias, or the northern plain of Orchomenus. The difference of level between the two plains appears to me to be not less than two hundred feet. The stream from the upper plain runs rapidly through the gorge between Trachy and the city, falling over the rocks, and turning a mill. It then crosses a part of the plain into the lake which extends westward to the foot of the heights of Bazeniko, along the summit of which I passed on March 3d, in the road from Tara to Levidhi.

§ 3.103 Bazeniko, as I then remarked, stands on the edge of an elevated valley, in the middle region of the Maenalian chain; its level is about as high as that of Levidhi, and it is consequently above the level of the upper plain of Orchomenus, in which the water-courses from Levidhi and the other surrounding heights collect, and flow along the artificial trench to the charadra between Orchomenus and the Trachy. The north-western side of the lake is bordered by a small plain, in which stands the village of Khotussa, not far from the foot of a mountain, called Kastania, which separates this plain from the vale of Tara. Half an hour from Khotusa, on the side of the mountain which takes an eastern direction from Kastania towards Kandila, stands the village of Bedeni. The lake of Orchomenus, like all the Peloponnesian lakes, has its zerethra,or katavothra. The place is called Pliasa, and is situated at the south-western extremity of the lake, under Bazeniko; the waters issue again under Koma,on the northern side of Mount Kastania, and flow from thence to the river of Vitina, which, as I have already mentioned, they join near the Khan of Tara. At Khotussa, which stands near the edge of the lake, there is a small insulated height, upon which are some remains of the walls of Caphyae. As the topography of

§ 3.104 the battle of Caphyae is much connected with that of the country I am about to visit to the northward and eastward, I shall defer for the present any remarks on that celebrated occurrence in the military history of Greece. The plain of Caphyae, of which I had a good view on March 3d, and which is well seen also from the summit of the hill of Orchomenus, is not visible from our present road, which pursues the foot of the rocky range of Trachy, leaving all the lower Orchomenian plain on the left. At 4.50 several streams issue from under the rocks on the right, and immediately enter a deep marsh, in which there are probably other springs. These, with the charadra from the glen of Trachy, and the torrent of Kandili, are the waters which constitute the lake of Orchomenus. It appears, from the following passage of Pausanias, that the fountains just mentioned are the ancient Teneiae. “After proceeding” he says, “three stades out of Orchomenus, occurs the road to Caphyae, which leads at first along the ravine, and then turns to the left along the side of the lake. Another road crosses the torrent, and passes under Mount Trachy, to the tomb of Aristocrates,

§ 3.105 beyond which are the fountains called Teneiae. Seven stades farther is the village Amilus, which they say was once a city. Here again the road divides into two, one leading to Stymphalus, the other to Pheneus. That to Pheneus crosses a mountain, in which the confines of the Orchomenii, Pheneatae, and Caphyatae meet in the same point Above the boundaries rises a precipitous rock, called the Caphyatic rock; — the road then passes through a ravine, in which there is a stream rising from a fountain. At the extremity of the glen stands Caryae, below which lies the plain of the Pheneatae.” Our road, after reaching the end of the plain, passes under the monastery of Kandili, which is situated half a mile on the right, in the front of a cavern, on the face of a precipitous mountain, which is connected with Trachy and Anchisia. We then pursue a small branch of the same plain, along the middle of which flows the torrent of Kandili, descending towards the lake. After following up this branch of the plain about twenty minutes from below the monastery, we arrive, at 5.40, at the village of Kandili. It consists of 100 houses, dispersed upon the wide bed of the torrent, and closely surrounded on all sides by high rocky mountains, the sides of which are covered with firs, and the summits now tipt with snow. Nothing can well be clearer than the description which Pausanias has given of the roads from Orchomenus to Caphyae, Pheneus, and Stymphalus. The first made a half circuit of the lake to Caphyae. The road to Pheneus crossed the plain a little after passing the fountains Teneiae, ascended the mountains not far on the right of a zevgalati of the monastery of Kandili, passed between the mountains Saeta and Lykorema, and entered the plain of Pheneus at Gioza which appears to be the site of Caryae.

§ 3.106 The third route passed by Kandili; I follow it April 1, this morning. — Sending my baggage by the direct road to Fonia, which, from the village of Kandili, immediately ascends the mountain and soon joins the road from Kalpaki to Fonia, which was the ancient route from Otchomenus to Pheneus, I ascend the pass at the back of Kandili which separates the high summit known by the name of Skipezi, or Lykorema, from that to the south-east of Kandili, which is connected with Mount Armenia, and is commonly called Aio Konstantin. Leaving the village at 8.08, I arrive, at 9, on the dhiasylo (διάσυλον) a word signifying a connecting ridge or natural pass, and more commonly used in Arcadia than the ordinary word ξυγος. The mountain on the left has a remarkable cavern, or shady hollow, which contains snow all the summer, an unlucky circumstance for the poor Kandiliotes, who are obliged to supply the Serai at Tripolitza from it, and carry the snow there at their own expense. From the pass we look down to the right upon a narrow valley which has an eastern direction, and is watered by a small stream running westward, and ending in a katavothra, of which the Teneiae are probably the emissory. Near the western extremity of the valley just below us, I perceive the village of Skotini. Beyond the valley is seen a part of the plain of St. George, (the Phliasia;) the valley itself was probably the district of the ancient Alea, of which some remains might, perhaps, be found in it. On the side of the mountain which rises from the southern side of the valley of Skotini, is situated the village Buyati, but not in sight. Beyond the plain of Phlious appear the mountains between Argos and Corinth; in the opposite direction is a view of Orchomenus and its two plains. From the dhiasylo we turn to the left of our former direction, and begin to descend into the Stymphalia — leave the summit of the Col at 9.09, and, after skirting the side of the mountain for a short distance, descend the Lykorema; it is a ravine between two lofty summits, covered with firs mixed with a few ilex and other trees, among which I see some yews. On the descent, we arrive at a fine source of water. Here the inhabitants of the neighbouring villages often wait in summer to shoot the deer when they come here to drink, the other springs and waters of the mountain being then dry. My guides describe the deer as being sometimes as large as an ox, and as having long branching antlers, which are renewed every year. Wolves are said to be common, as might be presumed from the name of the glen. Hares also are numerous. I see some bushes of wild gooseberry in the mountain with the fruit just formed; it is called λουλουστιδα: the children, they say, come in the season and gather the fruit. We descend along a rivulet which flows from the spring, and at 10.45 arrive at the edge of the plain of Stymphalus: in the latter part of the descent, our direction bore obliquely to the left, leaving on the right the lake of Zaraka, or Stymphalus, the katavothra of which were in sight, and distant from us about two miles.

§ 3.109 Like most of these subterraneous entrances, it is a cavern at the foot of a limestone precipice, terminating the slope of a steep rocky mountain. Opposite to the katavothra, on the northern side of the lake, and distant from it a mile and a half, there is a remarkable rocky projection of Mount Zyria, the steep termination of which forms the northern side of the valley of Stymphalus. Between this promontory and another advancing ridge of Mount Zyria, to the eastward, there is a hollow, or valley, in which are three or four small villages, containing from four to ten houses each, and all known by the name of Kionia. The first mentioned cape advances nearly to the margin of the lake, and in winter there is no road but along the heights upon which stood the city of Stymphalus. The natives do not confirm the assertion of Pausanias, that in summer there is no lake, though it is confined to a small circuit around the katavothra. At the eastern end of the vale of Kionia there is a copious kefalovrysi, which is the source of the river Stymphalus. In summer the river flows obliquely for two miles across the plain; at this season it becomes enveloped in the waters of the lake, at a short distance from the sources. Its course, however, is traceable through the shallower water to the katavothra, so that it seems not to contribute much to the lake, which is formed by the rain water falling

§ 3.110 on the two lofty mountains to the north and south, added to the contributions of two small rivers which join the lake at the two extremities; that to the westward rises in the hills near Kastania; the eastern flows from a low woody ridge, which terminates the prospect in that direction. On this ridge stands the village of Tusia, and between it and the eastern end of the site of Stymphalus is the vale of Zaraka, which village is about a mile from the eastern extremity of the lake. The plain of Stymphalus is about six miles in length, of which, at present, the lake occupies a third in the middle. The ancient town surrounded the projecting cape, and extended from thence to the source of the river inclusive. The principal remains are upon or near the promontory, and consist of ruins of polygonal walls, the vestiges of a temple on the summit of the projection, and, to the eastward of it, the scattered remainsof another temple near a large ruined church, which seems to shew that Stymphalus was the site of a considerable place under the Byzantine empire. [Its name I cannot discover. According to Chalcocondylus, (1.9) when Mahomet the Second, in the year 1458, marched through this part of the country, he took Ταρσός and Ακριβή and Ρούπελη in the Phliasia. There is still a village name Tharso to the northeastward of Fonia, whence it seems possible that Kionia, lying between that situation and the Phliasia, may be the situation of Acribe. But I cannot learn that either this name or Rhupele are now in existence; nor do I find any bishopric in this part of the country, either in the Notitiae Episcopatuum, or in the modern catalogues, except that of Polyphengus, which was on the site of the ancient Phlious.]

§ 3.111 The temple was probably that of Diana, mentioned by Pausanias. On the cape, perhaps, stood a temple of Neptune, for he was a favourite deity among the Arcadians, and his temples often occupied such projecting heights. The situation of Stymphalus was very important in a military point of view, as it commanded one of the most frequented routes in the Peloponnesus, that leading to the westward from the Corinthia and the Argolis. It is evident that in the winter the only convenient route was through the city itself. The name Stymphelus, or, according to the local pronunciation, which was also that of the greater part of the Peloponnesus, Stymphalus, was applied not only to the town, but to the great mountain connected with and lying southward of Mount Cyllene, which rose above the town; to the source of water which issued from the foot of the mountain, to the river formed by the source; and, in the adjective form, to the lake through which the river flowed. The mountain which rises from the southern side of the valley opposite to Stymphalus, and at the foot of which is the katavothra, was

§ 3.112 anciently called Apelaurum, as we learn from Polybius, who has described Apelaurum as rising in face of Stymphalus, at a distance of ten stades. There was probably a small town also of Apelaurus, for Livy mentions it as a place in the Stymphalia, where the Achaean forces under Nicostratus were assembled previously to their march to Cleonae and Corinth, near which latter place they gained a complete victory over the Macedonians under Androsthenes. Pausanias speaks of Stymphalus in the following terms: “The Stymphalii are not now numbered among the Arcadians, but belong to the Argolic comm unity, having voluntarily transferred themselves to it; but that they are of Arcadian race, the words of Homer testify, as well as Stymphalus, the founder, who was the third in descent from Areas, the son of Callisto. It is said that the place was originally founded in another situation, and not where the city now stands. In the present city there is a source, from which the Emperor Hadrian conducted water to Corinth. In the winter season this fountain forms a small lake, in summer there is no lake; but only a river flowing

§ 3.113 from the fountain; this river descends into a chasm of the earth, and, appearing again in the Argolis, is there called Erasinus instead of Stymphalus. It is reported that the lake of Stymphalus formerly produced birds which devoured men, and that they were destroyed by the arrows of Hercules. These Stymphalides are as large as cranes, but their form resembles that of the Ibis; their beaks, however, are stronger, and not crooked like the beak of the Ibis. In Stymphalus there is an ancient temple of Diana Stymphalia, with a wooden statue, of which the greater part is gilded; under the roof of the temple are figures of the birds Stymphalides: it is difficult to distinguish whether they are made of wood or plaster; to me they appeared to be of wood. Behind the same temple stand statues of white marble, representing young women with the legs and thighs of birds.” The present natives concur in the ancient belief, that the river which enters the zerethra of Mount Apelaurum issues again at the mills of Argos. The fact of their belief is the more curious, as the distance between the two points is much greater than the length of any of the other subterraneous rivers of the Peloponnesus,

§ 3.114 and several high mountains and intersecting ridges intervene. It is probably a tradition, the truth of which had in ancient times been ascertained by experiment; this would not be difficult by the means of any light substance thrown in considerable quantity into the katavothra. We descend into the western end of the Stymphalian valley at a small advanced height of Mount Skipezi, which here projects into the plain, and on the crest of which I perceive in several parts the foundations of a Hellenic wall formed of large quadrangular stones. They are remains, I suspect, of the castle of Oligyrtus. A mile farther, in a corner of the plain just under the summit of Mount Skipezi, stands Lafka on the opposite slope of Mount Zyria is Bash, a zevgalati belonging to Nuri Bey. All this plain is in the vilayeti of Corinth, which includes also Fonia and Gioza. Quitting the ancient fortress at 10.55, and passing through the vineyards which occupy all this end of the Stymphalian plain, we leave Lafka three quarters of a mile on the left, and, at 11.10, cross a brisk stream flowing towards the lake from the little valley of Kastania, which branches out of this end of the plain. Soon afterwards we recross the stream, and passing up the valley begin, at 11.30, to mount the dhiasylo, or

§ 3.115 lower ridge, which connects the Cyllenian summits with those of Mount Skipezi, and which thus forms a natural separation between the Stymphalia and Pheneatice. This connecting ridge was anciently called Geronteium. Here is a khan, which has been built by the people of Kastania to keep travellers out of their village; for the pass is upon a road of considerable traffic, leading from Anapli, Argos, and Corinth, to Fonia, Kalavryta, and Patra. The two roads from Argos and from Corinth unite in the plain of Phlious, and lead from thence through the site of Stymphalus to Kastania. At 11.45, at three-fourths of the ascent, we turn out of the road to the right, and, at 11.55, arrive at Kastania. There are two makhaladhee, or separate quarters, with twenty or twenty-five houses in each. The place possesses large flocks of sheep and goats which are fed in the neighbouring pastures of Mount Zyria, and produce a considerable quantity of cheese, which is usually sold to Adriatic ships at Vostitza or Corinth. The first question which the proestos asks me is, why the Sclavonians do not come as usual to take away their cheese, and he complains of their misery in consequence. I quit Kastania at 1.30, return into the main road, and, at 1.48, reach the summit of the pass, which commands a fine view of the plain of Fonia.

§ 3.116 Moving forward at 2.15, we descend the western face of Mount Geronteium obliquely, in the direction of the town of Fonia. Tricrena seems to have been on the summit of the ridge farther north; for, according to Pausanias, it was situated to the left of the summit of Geronteium in travelling from Pheneus to Stymphalus, and on the boundary line of the Pheneatice and Stymphalia, which followed the crest of Geronteium. Tricrena was so called from three fountains, and was famed for being the place in which the nymphs of the mountain bathed Mercury when he was born. A neighbouring mountain, called Sepia, above which rose Cyllene, contained the tomb of Aepytus, son of Elatus, who was said to have there perished by the bite of a serpent and to have been buried on the spot. The tomb was situated under Mount Cyllene, and was a small heap of earth surrounded by a basis. Hence Sepia appears to have been the lofty summit or part of Cyllene which rises abruptly from the plain of Fonia, east from that town and north from Kastania.

§ 3.117 We halt five minutes on the descent of the mountain, and, at 3.15, arrive at a tjiftlik, belonging to Nuri Bey of Corinth, consisting of twenty or thirty houses, with a large white pyrgo. There is another of the same description a mile and a half farther north, on the side of the mountain, and two others, smaller, still farther in the same direction. At 3.20 enter the plain five minutes below the first-mentioned village, and, crossing it in the direction of Fonia, pass the river anciently called Olbius or Aroanius at 3.40 — at 3.50 arrive at the insulated height upon which stood the ancient Pheneus, and where still remain, on the side towards the modern Fonia, some pieces of the walls with square and round towers. Quitting the hill of ancient Pheneus at 4.30, I arrive, at 4.45, at my konak, in the middle of the kalyvia of Fonia, which is much larger than Fonia itself. Before I proceed to describe the Pheneatice, I shall here insert, as being the most convenient place, a few remarks on the topography of Caphyae, particularly as relating to the battle. Pausanias has accurately defined the boundaries of the Caphyatae on every side but the north. They possessed all the northern and western side of the lower Orchomenian valley, the eastern extremity of which belonged to the Orchomenii. To the south-westward, the common boundary of Caphyae, Methydrium, and Orchomenus,

§ 3.118 appears to have been in the dhiasylo of Bazeniko, through which I passed, March 3, in the way from Tara to Levidhi; probably it was not far from the village Bazeniko, for Pausanias remarks, that there was a distance of thirty stades from Methydrium to the fountain Nymphasia, and as much more to the common boundaries of the Orchomenii, Caphyatae, and Megalopolitae, by the last of whom he here means the Methydrienses; and I find that a distance of sixty stades from Methydrium reaches exactly to Bazeniko, and naturally forms the point of contact of the three little states. At Granitza, a village above the right bank of the Vitina river, about half way between the site of Methydrium and Bazeniko, there is a remarkable fountain, corresponding to the Nymphasia of Pausanias. The boundary of the Caphyatae eastward was the Caphyatic rock, in the pass of Gioza, which was naturally the road to Pheneus both from Orchomenus and from Caphyae: the rock was in the Caphyatic territory adjacent to the triple boundary of Orchomenus, Caphyae, and Pheneus. Of Caphyae Pausanias thus speaks: “I have already related, in speaking of Orchomenus, that the direct road to Caphyae leads along the

§ 3.119 torrent, and from thence to the left of the lake. In the plain of the Caphyenses there is a mound of earth, by means of which the water from the Orchomenia is prevented from injuring the cultivated fields of the Caphyenses. Within the embankment there flows another water, equal in size to a river, which, descending into a chasm of the earth, issues again at the place called Nasi: the village where it emerges is named Rheunus; it forms the perennial river Tragus. The name of Caphyae is evidently derived from Cepheus, the son of Aleus, but the Arcadic form of Caphyae has prevailed. The Caphyenses affirm, that they derive their origin from Attica, and that their ancestors, having been expelled by Aegeus from Athens, fled to this place, where, becoming the suppliants of Cepheus, they were allowed by him to remain. The city is small and stands at the extremity of a plain, at the foot of some mountains not very lofty. The Caphyatae have temples of Neptune, and of Diana who receives the surname of Cnacalesia from a mountain, called Cnacalus, where they celebrate a yearly festival to Diana. At a fountain a little above

§ 3.120 the city there is a large and beautiful plane tree, called Menelais, which Menelaus is said to have planted when he was collecting his army for the expedition to Troy. [Pausanias adds, that it was the oldest tree he knew, next to the agnus-castus in the Heraeum of Samos, the oak of Dodona, the olive in the acropolis of Athens and that at Delus, and the bay tree of the Syrias (at Daphne, near Antioch)] Both the fountain and plane tree are now called Menelais. About one stade distant from Caphyae there is a place called Condylea, and a grove of Diana, anciently called Condyleatis; from thence, after an ascent of seven stades from Caphyae, the road descends to the place called Nasi, fifty stades beyond which is the river Ladon.” It has already been remarked, that the charadra, or ravine between Mount Trachy and the hill of Orchomenus, is the discharge of the waters of the upper Orchomenian plain into the lower, and that a large portion of the latter is occupied by the lake, which extends to Khotussa, or Caphyae,and to the katavothra below Bazeniko. It has been seen also that Pausanias twice speaks of the eutheia, or ordinary route to Caphyae, as turning to the left, upon emerging from the charadra; in the latter of the two passages he explains himself more clearly than in the other by saying that the road led to the left of the lake.

§ 3.121 It seems therefore that from the lower end of the charadra the road followed the southern bank of the lake under the hill of Orchomenus, and then passed along the high ground above the katavothra by which means it avoided the marshy lands at the eastern end of the lake in the lower plain which was moreover, the more circuitous way. The former therefore, though by no means direct was the shortest road between Orchomenus and Caphyae and in that sense might be called the ευθεία. As Pausanias remarks moreover, that the greater part of the lower plain was a lake he shews that towards Orchomenus at least the valley was in its present state. On the other hand his description of Caphyae as situated on the edge of a plain at the foot of a mountain, as well as that of the embankment which protected the low lands of the Caphyatis from inundation and within which a river flowed to the katavothra indicates a state of the locality different from the present when the site of Caphyae might be more correctly described as being on the edge of a lake, which is formed by all the rivers and torrents of the surrounding mountains added to the contributions of several subterraneous sources. It seems probable, therefore, that in the time of Pausanias there was an

§ 3.122 embankment extending through the present lake in an eastern and western direction, not far from the left bank of the river of Kandili. The effect of this dyke was to leave a cultivated plain in front of Caphyae, through which the river flowed to the chasms, and it confined the lake to the part of the plain towards Orchomenus, where its principal contributions were from the charadra of Trachy and the Teneiae. The mountain above Khotussa, now called Kastania, seems to be the ancient Cnacalus. Immediately at the foot of that ridge, on the western side, are the sources of the river Tara, which word, as I have already remarked, is perhaps a corruption of the ancient name Tragus. Here, therefore, is the place formerly called Nasi, and the site of Rheunus; and its distance from the nearest point of the Ladon agrees very well with the fifty stades of Pausanias. The following are the leading particulars of the battle of Caphyae, as related by Polybius. In the second spring after the Cleomenic war had been concluded by the capture of Sparta and the flight of Cleomenes into Egypt, the Aetolians, accustomed to plunder, and therefore impatient of peace, who had been kept quiet by their fears during the life of Antigonus, but who felt

§ 3.123 no such respect for his young successor Philip, resolved upon finding some pretext for sending an army into the Peloponnesus, that country having been the usual scene of their violence and rapine, and where, under the cloak of an alliance, they made use of Phigaleia as a convenient place of retreat and of deposit for their plunder. Suddenly crossing the straits of Rhium, they ravaged the districts of Patrae, Tritaea, and Pharae, and then proceeded to Phigaleia, passing amicably through the Eleia, with which state they had always been in close alliance. Soon after their arrival at Phigaleia they proceeded to overrun Messenia, the plunder of which was the chief object of the expedition, as well from private motives of resentment on the part of Dorimachus their leader, as from the superior riches of Messenia, which had escaped pillage during the Cleomenic war. The Achaeans, on their part, after having received in council at Aegium the complaints of the Arcadians and Messenians, assembled in arms at Megalopolis, from whence they despatched a message to the Aetolian commanders requiring them to quit Messenia, threatening at the same time to treat them as enemies if they entered Achaea in their retreat. The Aetolians thought it prudent to make a shew of obedience; accordingly

§ 3.124 they sent forward their plunder through the Eleia towards Rhium, while the army followed at a short distance, and they assembled transports at the island Pheias for the purpose of securing the embarkation of the baggage at the port of Pheia in case they should be unable to convey it across the strait of Rhium. Aratus, deceived by these appearances, dismissed the Lacedaemonians and a great part of the allies, and preserved only 8000 Achaean infantry, 800 cavalry, and a body of Macedonians under Taurion, who had been left by Antigonus in possession of Corinth and Orchomenus. With these Aratus moved from Megalopolis towards Patrae to observe the movements of the Aetolians. Dorimachus ordered his march towards Rhium, and sent forward his baggage to the same place; but fearing that he should be attacked there to a disadvantage when embarking, and thinking that it was better to meet the enemy, he suddenly turned off to Olympia, from whence, on hearing that Aratus was in the Cleitoria, he marched to Methydrium. Aratus then moved to Caphyae. The route of Dorimachus we may conceive to have been by Heraea, Buphagus, and Theisoa, leaving

§ 3.125 the modern Dhimitzana on the right; that of Aratus, from Cleitor, led down the narrow valley of the Aroanius to Tara, thence to the sources of the Tragus, and over Mount Kastania to Khotussa ( Caphyae ). When the Aetolians had marched from Methydrium into the plain of Orchomenus and were passing the city, Aratus drew out his forces in the plain of Caphyae, with the river in front, before which there were some deep trenches, which afforded additional protection. The Aetolians, perceiving the strength of the position of the Achaeans and their readiness for action, declined to attack, and continued their route as intending to cross the mountains to Oligyrtus. When the head of the Aetolian column of infantry had attained the pass, and the cavalry which covered their rear in the plain, had arrived at the advanced height called Propus, Aratus sent, at that moment, his light armed to harass the enemy's rear, which induced the cavalry to hasten forward and join the infantry. Aratus, mistaking

§ 3.126 this movement for a flight, supported his light armed with some thoracitae from the wings, and then advanced his whole army by one of the wings towards the enemy. The Aetolian cavalry having gained the heights, and called back the infantry, the whole formed on the foot of the hill: an engagement began with the Achaean horse and light armed, which at length became general, when the Aetolians, having the advantage both in number and position, gained a complete victory, and would have entirely destroyed their enemy, had not the neighbouring fortresses of Orchomenus and Caphyae supplied a safe retreat. The Megalopolitans who, on hearing of the arrival of the Aetolians at Methydrium, had assembled their forces, arrived on the field of action the day after the battle, in time only to assist in burying the dead. The Aetolians continued their route through the Peloponnesus, and after having attempted to take the city of Pellene, and plundered the Sicyonia, they retired through the Isthmus. Polybius, who admits the talents of Aratus as a statesman, and admires his enterprizing spirit and energy on some particular occasions,

§ 3.127 adduces the battle of Caphyae as a proof of his incompetency to command an army in the field. By dismissing the allies too quickly, and by attacking the enemy at the moment of their quitting the plain of Orchomenus, instead of when they entered it, by which he gave them the advantage of position, he not only lost an opportunity of chastising the Aetolians, but encouraged them in their insolence and injustice. In this narrative it is remarkable that the historian refers to a plain in front of Caphyae, traversed by a river beyond which were trenches (ταφροι), a description of the place which does not correspond with present appearances. The τάφροι were evidently ditches for the purpose of draining the marshy plain, by conducting the water towards the katavothra, around which there was probably a small lake. In the time of Pausanias we find that the lake covered the greater part of the plain, and that exactly in the situation in which Polybius describes the ditches, there was a mound of earth, a work apparently of the same kind as those embankments of which there are still some remains in the plains of Stymphalus and Pheneus. Nothing is more probable, than that during the four centuries so fatal to the prosperity of Greece, which elapsed between the battle of Caphyae and the

§ 3.128 visit of Pausanias, a diminution of population should have caused a neglect of the drainage which had formerly ensured the cultivation of the whole plain, and that in the time of the Roman empire an embankment of earth had been thrown up to preserve the part nearest to Caphyae, leaving the rest uncultivated and marshy. At present, if there are any remains of the embankment, which I did not perceive, it does not prevent any of the land from being submerged during several months, for the water now extends very nearly to the site of Caphyae, although the season is within seven weeks of the anniversary of the battle. As the Aetolians were passing the town of Orchomenus when Aratus drew out his forces behind the river of Caphyae, and as the Aetolians, after observing the position of the Achaeans, continued their march towards Oligyrtus, it seems evident that Propus, where

§ 3.129 the action took place, was, as the name indicates, at the foot of the mountain, probably near the entrance of the valley in which Kandili stands, and from the upper extremity of which begins the pass of Lykorema leading into the Stymphalia; for that Oligyrtus was the ancient name of this mountain and pass, as well as that of the castle which stood at the northern extremity of it on the edge of the Stymphalian plain, is confirmed, I think, by other evidence, especially in the sequel of the military transactions in the Peloponnesus, of which I shall now add a summary, as containing a general confirmation of several ancient positions in Arcadia and the Eleia. The next act of hostility on the part of the Aetolians was a plundering expedition under Scopas and Dorimachus against Cynaetha (now Kalavryta); it was undertaken in union with the Illyrians, whose fleet was at Naupactus. Cynaetha was noted for its intestine dissensions, and the people were so much disliked, that at, though they were of Arcadian race, the other Arcadians would scarcely hold any intercourse with them. An exiled party, which had just

§ 3.130 been restored to their city by the mediation of the Achaeans, immediately betrayed the place to the Aetolians, who, with an equal promptitude of treachery, murdered them and plundered their houses. Leaving a garrison in the place, the Aetolians then marched to the temple of Diana (Hemeresia) in the way from Cynaetha to Cleitor, which belonged to the Lusiatae, and did not desist from pillage until the Lusiatae had agreed to deliver to them a part of the sacred furniture of the goddess. From the temple they continued their route to Cleitor, where their attempts upon the walls of the town and the loyalty of the inhabitants having been equally unsuccessful, they returned by the same route to Cynaetha, carrying off the sacred cattle of the Lusiatae in violation of their former agreement. Upon receiving intelligence soon afterwards, of a movement against them, devised by Taurion, the Macedonian who commanded at Corinth, they, set fire to Cynaetha and retreated to Rhium through passes, μόνου σαλπιγκτού δεομένων, or so narrow, that there wanted only a trumpeter to throw them into confusion. This last remark was aimed by the historian at Aratus, as a reproach for his negligence. In every part of Achaea, the rugged

§ 3.131 mountains which overhang the maritime plains, and the narrow gorges through which the rivers force their way to that coast, render all the approaches to Arcadia on that side extremely strong; by whatever route, therefore, the Aetolians reached Cynaetha, or retired from that place, they must have been exposed to attack in the manner which Polybius hints. The road by Megaspilio along the river of Kalavryta, which was the nearest way from Cynaetha to the Achaean coast, is of the same character, and there is in particular, at the exit of the river in the plain of Bura, a narrow pass between perpendicular rocks, to which the strong expression of the historian evidently refers, in speaking of the line of retreat of Scopas and Dorimachus. The Aetolians returned home about the same time that Philip arrived at Corinth to assist the Achaeans, soon after which, in the autumn of the year BC. 220, the decree of alliance against the Aetolians was passed, from which Polybius dates the commencement of the Social War. In the ensuing summer, the only military occurrences in the Peloponnesus, were an attempt upon the Achaean city of Aegeira, and some incursions of the Eleians, under the Aetolian Euripidas, upon the adjacent parts of Achaea. The Aetolians, under Dorimachus,

§ 3.132 embarking at Oiantheia in Phocis, crossed the Corinthiac gulf, and surprised Aegeira by the assistance of a deserter, but having dispersed themselves through the town for the sake of plunder, they were successfully attacked by the Aegeiratae, and obliged to seek their safety in flight: some were killed, others were hurried down the precipices, and a few only escaped to the ships. Euripidas soon afterwards made incursions upon the lands of Dyme, Pharae, and Tritaea, and took Teichus in the Dymaea, and Gorgus in the Thelpusia. But the peninsula was an inferior scene of action during the campaigning season of this year. In northern Greece, the Aetolians surprised and destroyed Dium in Macedonia, and Dodona in Epirus, and Philip, in return, wrested several places from the enemy, of which the principal was Oeniadae in Acarnania. In the very depth of the ensuing winter, the young Macedonian king moved suddenly from Larissa to Corinth with about 6000 men, and encamped at Dioscurium, in the Phliasia, in his route to Caphyae, where the Achaean forces were ordered to assemble. It happened exactly at the same time, that Euripidas, little expecting such a movement, had

§ 3.133 marched with a body of 3000 Eleians and mercenaries from Psophis, by Pheneus, to Stymphalus, and was approaching Sicyon with the design of laying, waste the country. On the very night that Philip encamped at Dioscurium, Euripidas passed the king, and halted, ready to enter the Sicyonia on the following day. As soon as he discovered his danger by means of some stragglers, he turned suddenly about, and made for the passes leading out of the Stymphalia, (the dhiasyla of Lykorema and Kastania.) In the morning the advanced guards of the two opponent armies found themselves at the same moment ascending Mount Apelaurum, which was ten stades from Stymphalus. Euripidas, without attempting to make any resistance, fled with a few horsemen to Psophis, and the Eleians retreated to the neighbouring hills, where, with the exception of about 100, they were all either slain or taken, and sent prisoners to Corinth. Philip continued his route through the Stymphalia, and, after meeting with great impediment from the snow on Mount Oligyrtus, arrived on the third day at Caphyae. Here he was joined by the younger Aratus with the Achaeans, when, after a delay of two days, he marched, at the head of 10,000 men, through the Cleitoria, to Psophis, his route being, it is probable, precisely in the reverse direction of

§ 3.134 that by which I came from Tripotamo to the site of Cleitor, and from thence down the valley of the Aroanius, and up that of the Tragus, to Tara. I have before had occasion to speak of the capture of Psophis by Philip, as well as to trace his subsequent operations in the Eleia and Triphylia, from whence he succeeded in expelling the Aetolians in the course of a few winter days. It is clear, from these transactions, that the mountain on the southern side of the lake of Zaraka was Apelaurum, and the pass of Lykorema that of Oligyrtus. It is from Plutarch we learn, that there was a fortress as well as a mountain of Oligyrtus, for he relates that Cleomenes, king of Sparta, drove out the garrison of Oligyrtus on his way from Phlious to Orchomenus. I have already remarked that its position is probably indicated by the Hellenic remains near Lafka, in the Stymphalian valley.

§ 3.135 CHAPTER XXVI: ARCADIA, ACHAIA. The following are the observations of Pausanias on the Pheneatice. — “On the road”, he says, from Orchomenus to Pheneus a mountain presents itself, where the boundaries of the Orchmenii, Pheneatae, and Caphyatae, meet in the same point, above which rises a steep precipice, called the Caphyatic rock. Below this common boundary there is a narrow passage, through which lies the way to Pheneus. About the middle of it there is a fountain of water, and at the further extremity the village of Caryae. The plain of the Pheneatae lies under Caryae. It is said that the ancient Pheneus was once destroyed by an inundation of water in this

§ 3.136 plain, and, as a proof of it, the marks of the height to which the water is said to have ascended, are still to be seen upon the mountains. Five stades distant from Caryae is Orexis; in this mountain, as well as in another, called Sciathis, there is an opening which receives the water from the plain. The Pheneatae say that these chasms are artificial, and that Hercules made them when he dwelt in Pheneus with Laonome, the mother of Amphitryon. Hercules also dug a trench through the middle of the plain of the Pheneatae for the river Olbius, which some of the Arcadians call Aroanius; the length of the canal is fifty stades, and the depth, where it is still entire, is thirty feet: but the river does not now flow through the work of Hercules, having diverged again into its ancient channel. The city of Pheneus is fifty stades distant from the aforesaid chasms in the mountains. The acropolis of Pheneus is precipitous on every side; and only a small part of it is artificially fortified.” The acropolis contained the ruins of a temple of Minerva Tritonia, with a brazen statue of Neptune Hippius, which was reported

§ 3.137 to have been dedicated by Ulysses, as well as a temple of Diana Eurippe, no longer existing in the time of Pausanias. [a Pausanias did not give credit to this story, because in the time of Ulysses, he says, the art of making brazen statues, such as that of Neptune Hippius, was not yet known. He adds that the first who cast figures of brass were Theodoras and Rhoccus of Samus; and that before their time, brazen statues were made like that of Jupiter Hypatus, in the acropolis of Sparta, said to have been the work of Learchus of Rhegium, who was a disciple either of Dipoenus and Scyllis, or of Daedalus himself. This statue was hammered and formed in several pieces, which were fastened together by nails.] On the descent from the citadel was the Stadium, and on a height the sepulchre of Iphicles, brother of Hercules, whom the Pheneatae honoured as a hero. But their principal deity was Hermes, in whose honour they celebrate games called 376227FLar. His temple contained a statue, of stone by Eucheir the Athenian; behind the temple stood the sepulchre of Myrtilus, said to have been the son of Hermes. There was also a temple of Ceres Eleusinia, where ceremonies were performed similar to those of Eleusis. Fifteen stades from the city, at the foot of Cyllene, stood a temple of Ceres Thesmia, and at a like distance on the road leading to Aegeira and Pellene that of Apollo Pythius, said to have been dedicated, by Hercules, after the capture of Elis.

§ 3.138 Its ruins only remained, together with a great altar of white marble, at which the Pheneatae still sacrificed to Apollo and Diana. Not far from the temple of Apollo, on the bank of the Aroanius, was the heroum of Telamon, and near the fountain Oenoe that of Chalcodon. The borders of the Pheneatae, on the side of Achaea, were the river Porinas, towards Cyllene, and a sanctuary (or statue) of Diana towards the Aegiratis. A little beyond the temple of Apollo Pythius was the road to Mount Crathis; in this mountain were the sources of the river Crathis, which joined the sea near Aegae, a deserted place in the time of Pausanias, but once an Achaean city. In Mount Crathis there was a temple of Diana Pyronia, whence anciently the Argives carried fire to the Lernaea. In proceeding eastward from Pheneus, the road led over Geronteium, the summit of which mountain was the boundary between the Pheneatae and Stymphalii. The place called Tricrena, or the Three Sources, was on the boundary to the

§ 3.139 left of the road from Pheneus to Stymphalus. Not far from Tricrena there was another mountain, called Sepia, which was covered with snow great part of the year. It contained the sepulchre of Aepytus, beyond which was Cyllene, the highest of all the mountains of Arcadia; on the summit there was a temple of Mercury Cyllenius in ruins, with a statue of the god, eight feet high, made of the wood of the citron tree. Connected with Cyllene, there was another mountain, called Chelydorea, so called, because Mercury here found a tortoise, of which he made a lyre. It was the boundary of the Pheneatae and Pellenenses; but the Achaeans (i.e. the Pellenenses) possessed the greater part of it. There were two roads, leading westward from Pheneus; that to the left led to Cleitor, — that to the right led to Nonacris, and the water of the Styx. The former followed that work of Hercules which he made for a channel to the river Aroanius. Beyond this the road descended to Lycuria, which was on the borders of the Pheneatae and Cleitorii; and fifty stades beyond which were the fountains of the Ladon. The summit of the insulated hill, upon which the remains of Pheneus are found, is a conical

§ 3.140 peak, too small apparently for the acropolis of such an important city, for which the entire insulated hill is not too large; nor does the peak answer very well to the description “precipitous on all sides, and for the most part fortified by nature,” for it has a regular slope, though a very rugged surface, and is more accessible from the rest of the insulated height, than the height itself is from the plain which surrounds it. The entire hill is in fact defended in many parts of its circumference by precipices, though not sufficiently so to have been safe, without an artificial inclosure, as the height of the precipices above the plain is not very great. I conceive, therefore, that this hill was the acropolis only of the ancient Pheneus, that the lower town was in a part of the subjacent plain, that in the time of Pausanias Pheneus was in very ruinous condition, as indeed his account of some of the public buildings, indicates; and that neglect and desolation had been the causes of the acropolis having been chiefly left to its natural defences. A modern, village stood, on the peak which crowned the hill of Pheneus, until within a few years. The lower part of the height is now grown with vineyards, which extend into the plain below it as far as the river; they cover also a narrow level, which, separates the height from the foot of the mountain on the north. On the

§ 3.141 lower slope of this mountain stands Fonia, a town of two or three hundred houses, and divided into two parts, called Fonia and the kalyvia. The greatest extent of the plain of Fonia is, in one direction from Gioza to Fonia, and in the other from the place where I descended into it, coming from the Stymphalia to the hill of Lykuria: each of these distances is about seven miles by the road. From the north-eastern end of the plain, a valley branches northward, towards the sources of the Aroanius, now called the Foniatiko, or river of Fonia. This valley narrows, and terminates about ten miles from Fonia, at Karya, or Karyes, near the sources of the river. These are the most northerly tributaries of the Alpheius; and thus it appears that this celebrated river has its three most distant sources in the northern, in the eastern, and in the southern great summits of the Peloponnesus; the first in Achaea,the second on the borders of Argolis, the third on those of Laconia. At Karyes the road bifurcates, leading on the right to Trikkala, over a ridge which protrudes northward from Cyllene, answering to the Mount Chelydorea of Pausanias, on the eastern side of which was Pellene; to the left hand conducting to Zakuli, Vlogoka, and the shore of the Corinthian Gulf, near the site of the ancient Aegeira.

§ 3.142 The Porinas seems to have been a small branch of the upper Foniatiko, which descended into it from Mount Cyllene. In the plain of Pheneus the river Foniatiko is joined, a little to the southward of the hill of Pheneus, by another stream, which passes between that river and the eastern end of the hill. This stream descends from a narrow valley between the back of the mountain of Fonia and the mountain of Zarukla. Pausanias speaks of the Olbius and Aroanius as the same river; but, as he applies the identity to the united stream, where it was conducted in the Herculean canal, it may be suspected, that above the junction one of the branches was named Olbius, and the other Aroanius. That the larger, or river from Karyes, was the Aroanius, appears from Pausanias having named it, in the way from Pheneus to Pellene, and Aegeira; in that case, the western branch was the Olbius. Gioza seems to occupy exactly the site of Caryae, and the mountains on either side of it are evidently the Orexis and Sciathis of Pausanias. Saeta is perhaps a corruption of the latter name. At least, it is by means of this conjecture only, that we can respectively assign the two ancient names; for at the foot of either mountain there is a chasm, or katavothra, as Pausanias has remarked. That of Skipezi

§ 3.143 I observed at about half-way between Gioza and that part of Mount Geronteium which I descended coming from the Stymphalia: the other is at the foot of a projecting point of Mount Saeta, opposite to Fonia. There are many canals in the plain, cut towards the former chasm, which receives the river of Gioza, and the waters of the south-eastern part of the plain, so that in seasons of rain there is a considerable discharge of water towards that katavothra, while the Foniatiko, or Aroanius, composed of the two united rivers from the mountains northward of Pheneus, flows in a single body to the katavothra of Mount Saeta, and forms an inundation around it, which in summer is never entirely absorbed. The river itself passes under the mountain, and its emissory could have been no other than the sources of the Ladon, between Lykuria and Pangrati, as Pausanias had been informed, but which he had not verified, as he tells us, by personal observation. The village of Lykuria, being situated near the summit of the ridge which falls north-eastward to the lake of Pheneus, and on the opposite face to the Cleitorian Aroanius, stands near the natural boundary of the Pheneatice and Cleitoria; and thus corresponds, as well in position as it does in name, to the Lycuria of Pausanias. Its distance, however, as I have already remarked, from the fountains of

§ 3.144 the Ladon, is much less than the fifty stades of Pausanias, as, on the other hand, the sixty stades which he assigns for the interval between the sources and Cleitor, is rather less than the reality. I am ignorant where the other stream reappears which enters the eastern Pheneatic zerethra in Mount Orexis, or, in modern words, the katavothra of Skepezi; its direction appears to be towards the lake of Stymphalus, in which case a part of the waters of the Pheneatic plain flows to the Argolic Gulf, and a part to the western coast of the Peloponnesus. Strabo is more particular than Pausanias on the subject of the principal river of the Pheneatice and its peculiarities. As he speaks in the same passage of the similar phaenomena of the Stymphalia, I shall here insert the whole of it. The extraordinary circumstances,” says the geographer, “attending the Alpheius and Eurotas have already been stated, as well as those relating to the Erasinus, which now flows from the lake Stymphalis into the Argeia, but which formerly had no outlet, because its subterraneous channels (τά βέρεθρα), which the Arcadians call ζέρεθρα, then afforded no passage to the waters; so that the city of the Stymphalii, which is now fifty

§ 3.145 stades distant from the lake, was then situated upon its margin. The contrary happened to the Ladon, the current of which formerly ceased, in consequence of the obstruction of its sources, an earthquake having caused the subterraneous channel in the Pheneatice to collapse.” “This is one account,” adds the geographer; but, according to Eratosthenes, the river Anias [ Aroanius?] forms a lake before the city of Pheneus, where it is received into certain narrow channels [ισθμοὺς] called ξερεθρα: these having become obstructed, the water inundated the plain; when they were again opened, the water, falling into the Ladon and Alpheius; overflowed their banks so as to submerge the sacred land at Olympia, while the lake of Pheneus was drained. Eratosthenes relates also, that the Erasinus, flowing near Stymphalus, there passes under a mountain, and appears again in the Argeia; whence it happened, that when Iphicrates was besieging Stymphalus without success, he attempted to obstruct the subterraneous drain by filling it with a great number of sponges, but was diverted from proceeding with his intention by a signal from heaven.” It seems evident that the word πεντήκοντα,

§ 3.146 “fifty”, in the preceding passage, is an error of the text for pente, “five”, the latter being about the real number of stades between the site of Stymphalus and the margin of the lake, on an average of the seasons. The chasms of the Pheneatice and the subterraneous course of the river of Pheneus are alluded to by some other authors. Pliny, although he was informed of the origin of the Ladon in the lake of Pheneus, seems to have totally mistaken the nature of the accident which happened to the plain; for he adduces Pheneus as an example, that waters are sometimes absorbed by earthquakes, and adds, that this phenomenon occurred five times at Pheneus. It would appear from Plutarch, that the inundation of the Pheneatice was not of very ancient date; for he ridicules the idea, that Apollo should have obstructed the channel of the river of Pheneus because Hercules, a thousand years before, had stolen the prophetic tripod from Delphi and carried it to Pheneus — a remark which seems to render the story of the

§ 3.147 submersion of the plain, to any great extent at least, extremely doubtful, since the exact date of such a calamity ought to have been known if it was so recent as the words of Plutarch indicate. The great mountain on the west of Fonia, which trends westward to join the southern end of Mount Khelmos, is called here, as on its opposite side, Turtovana. A pointed summit connected with it, which rises above the western end of the plain of Fonia, is named Triandafylia. Mount Turtovana descends into the plain of Fonia in a projecting ridge, which is opposed to that of Mount Saeta, and hides all the western end of the plain from the village of Fonia. Each of these two projections terminates below in precipitous rocks or steep rocky slopes, along which, at a height of about fifty feet above the level of the plain, there is a line seeming to mark the depth of water when all this plain was a lake, all below the mark being of a lighter colour than the rest of the mountain. Pausanias, who observed this line on the rocks, considered it as a proof of the inundation having once reached to that height, and the tradition is still preserved: such a popular opinion, indeed, is a natural consequence of the appearances on the rocks, whatever may have been the real cause of that phenomenon. Nor

§ 3.148 can it be doubted, that the obstruction of the katavothra would at any time be followed by a great inundation. We know that a similar calamity afflicted the country adjacent to the lake Copais, in Boeotia, where still exist remains of the great works which were undertaken to remedy the evil — works, however, which would have been impracticable at the Pheneatic zerethra on account of the greater height of the mountain above the subterraneous channel. So striking is the line of discolouration on the rocks of the two mountains Triandafylia and Saeta, especially as viewed from the ridge of Kastania, (Geronteium) that my janissary, as we descended yesterday from Kastania, immediately accounted for the appearance of the rocks exactly in the same manner as Pausanias and the modern Foniates, although he had never seen the place before or heard the story; he supposed that the lake had been drained off not long ago. The natives relate the following tale concerning this occurrence: they say, that two devils possessed the lake, one of whom resided near Gioza, the other towards Lykuria. These demons, as was to be expected of such characters, often quarrelled, and at length a terrible conflict occurred between them at a place near the top of Mount Saeta. The one who lived

§ 3.149 on the western side of the lake, and was the more cunning devil of the two, devised a plan of pelting his adversary with balls made of the fat of oxen, which, when they came in contact with the devil's skin, caught fire and annoyed him so terribly, that he was seized with a panic, and could find no way of escape but through the mountain, leaving a passage by which the waters flowed off and left the plain dry. It is curious, that according to an ancient Greek mythologist, Pluto himself was the demon who made his exit in this manner; not, however, under the disgraceful circumstances of the modern fable, but in company with his fair prize Proserpine, whom he carried through the chasms as the shortest road to his infernal kingdom. Although it is highly probable, that, in a country so subject to earthquakes as Greece, the accident mentioned by Eratosthenes really took place, and may have occurred perhaps more than once, and although nothing can be more natural than that the shaded line on the rocks above the lake should have given rise to the vulgar belief of its having once covered the whole Pheneatic plain, it is impossible to agree with Pausanias in adducing those marks as a proof of such a submersion; since it is certain, that if

§ 3.150 we take into account the power of evaporation, all the waters which flow into the Pheneatic basin would be insufficient to raise the water to half the height of the discoloured line. Moreover, if the line be assumed as a proof of the ancient depth of water, we must also conceive that depth to have lasted so long, that an exposure to the air for two or three thousand years has not been able to obliterate the marks of the antecedent submersion. But, in fact, such a regular line of partial discolouration may be remarked on the borders of many lakes which are surrounded by precipitous rocks; and I have generally observed, that it is at a greater height than one can believe the waters ever to have attained. I conceive, therefore, that the appearance is caused entirely by evaporation, and that the lower parts of the rocks being constantly moistened, while the upper are in a state of comparative dryness, a difference of colour is, in process of time, the consequence. The mountain of Zarukhla, so called from a village on the northern side of it, rises behind the mountain of Fonia, with a double peak, to a great height. I have little doubt, that it is the ancient Mount Crathis. It is separated from, or rather connected with, Mount Turtovana by a dhiasylo, through which there is a road by

§ 3.151 Kynigu to Pladiteri, and thence to Kalavryta. Another dhiasylo, which connects Turtovana with Saeta, has on its southern face Lykuria, and an hour below it, as I have before stated, the emissory of the lake of Fonia, anciently called the sources of the Ladon. The latter dhiasylo forms the natural communication from the Pheneatice into the Cleitoria, as Mount Geronteium does into the Stymphalia, and the pass of Caryae into the Orchomenia. The northeastern side of the plain of Pheneus is bounded by Mount Zyria, the ancient Cyllene, which, farther north, is separated only by the valley of the Aroanius from Mount Crathis. Cyllene is connected southward by means of the lower ridge of Geronteium, now the dhiasylo of Kastania, with Mount Orexis, now called Skipezi. Between Geronteium and the highest part of Cyllene is the summit which was anciently named Sepia. The Pheneatic plain is, at the present season, still very marshy. With the exception of the vineyards around Fonia, it is covered entirely with fields of wheat or barley just springing up, so tardy is vegetation in this elevated valley. On the left bank of the Aroanius, for a considerable distance along the middle of the plain, are still traced the remains of the work of Hercules described by Pausanias, but which

§ 3.152 has now more the appearance of having been a mound erected to prevent the Aroanius from inundating the southern and eastern side of the plain, than an artificial channel for the river, as Pausanias shews it to have been originally. It is very possible that when the canal became damaged and useless, as it already was in the time of the Greek traveller, it may have been converted to the purpose of an embankment similar to those of which there are remains in several of the valleys and plains of Greece which were subject to inundation. I saw some traces of one at the western end of the lake of Stymphalus, but that of the plain of Pheneus appears to have been a much greater work, and corresponds to the magnitude indicated in the description of Pausanias. That it was extremely ancient, is proved by the tradition which ascribed it to Hercules. In truth, perhaps, it was an undertaking of one of the kings of Arcadia, some of whom resided at Pheneus, as we learn from the abstract of the history of Arcadia in Pausanias, as well as from Virgil, who supposed Pheneus to have been the dwelling place of Evander, and represents Anchises as visiting him there. It is very natural that Pheneus should have

§ 3.153 been the seat of government in times of insecurity and violence, or when the whole of Arcadia was under a royal head. Its valley is the natural citadel of that province, being either surrounded by other valleys similarly encircled with mountains, to such a degree as to discharge their waters through zerethra, or by districts of equal strength and defensibility, such as those of Nonacris, Cynaetha, and Cleitor in Arcadia, and those of Aegeira and Pellene in Achaea. Although the Alpheius and the rivers of Pheneus and Stymphalus furnish the most remarkable instances of Arcadian zerethra, and have therefore been noticed by the ancient authors, I am rather surprised, after having seen so many other examples of them in the interior of the Peloponnesus, that they have not been more frequently adverted to in ancient history. Subterraneous rivers in limestone ridges are found in many other countries, but in none, that I ever heard of, are they so frequently met with as in this peninsula. Aristotle and Diodorus are the only authors who prepare us for finding the Peloponnesus thus singularly constructed by nature. The information of the former seems to have been correct as to the facts, though some of his expressions are not very philosophical. He adduces in proof of the supposition that

§ 3.154 fountains are supplied from deposits of water in the bosom of the earth, the example of those subterraneous rivers which are found in many parts of the world, but particularly in Arcadia, where they are caused (he adds) by the mountains, which, leaving no issue for the waters to flow towards the sea above ground, force them to find a passage below. Diodorus remarks, that the destruction of Helice and Bura by an earthquake, was ascribed to the anger of Neptune, and that in proof of this belief, it was alleged that Neptune has power over earthquakes and inundations; that the Peloponnesus was his ancient dwelling place, and that all its cities venerated him beyond any of the other gods; moreover, that in Peloponnesus there are vast hollows in the depths of the earth, and great collections of flowing waters in them. [The subterraneous outlets of the rivers of Greece were trifling, he says, compared to those of the Caspian Sea, which he supposed to have a discharge under ground to Coraxi in Pontus.]

§ 3.155 The historian then specifies the instances of the rivers of Pheneus and Stymphalus, as manifestly flowing under ground. Though I have already noticed all the Peloponnesian zerethra with which I am acquainted, I shall here recapitulate them. The valleys of Arcadia which have no other discharge for the running waters, are those of Tegea, Mantineia, Asea or Eutaea, Orchomenus or Caphyae, Alea, Stymphalus, and Pheneus. In the Tegeatice, there are three zerethra; two of the streams emerge in the vale of Asea, the third in the sea on the coast of the Argeia. In the Asaea there is one, or possibly two zerethra, the emissory of one of them is at Pegae in the Megalopolitan valley; that of the other (but this is doubtful) is at the source of the Eurotas, near Belemina. In the Mantinice there is one, of which the emissory is uncertain, — perhaps at Helisson. The river of Orchomenus, which enters the zerethra of Caphyae, reappears at Rheunus, near the modern Tara, and joins the Ladon. Of the zerethra in the vale of Alea, near the modern Skotini, the emissory is probably the fountain near Orchomenus, anciently called Teneiae. The river which enters the zerethra of Stymphalus, reappears near Argos. In the Pheneatice there are two zerethra, one conducts the Aroanius to the sources of the Ladon below Lycuria, the emissory of the other is unknown to me. I have little doubt that several other smaller zerethra would be found upon a more minute examination of the country, and that by attending to the osteology of the peninsula, or the course and construction of the ridges, the subterraneous courses and exits of those which are now uncertain might be ascertained.

§ 3.156 April 2. — Plutarch twice mentions a fortified place called Penteleium in conjunction with Pheneus. I am informed of the existence of some remains at Romeiko Tharso, in the vale of the Pheneatic Aroanius in the way to Karyes: this possibly may have been the position of Penteleium. Tharso, written Ταρσός, is mentioned by Chalcocondylas as one of the places taken by Mahomet the Second in the campaign of 1458. This morning, at 8.20, I quit Fonia in search of Nonacris and the Styx: hoping to be able to cross from thence to Trikkala. I send my baggage to Karya, which is described to me as lying nearly midway in a line

§ 3.157 between the position of Nonacris and Trikkala. Having descended into the plain in the direction of Mount Zyria, we cross, at 8.38, the branch of the Foniatiko which originates in the mountain behind Fonia. At 9, having halted a quarter of an hour and sent the baggage to Karya, I follow up the valley of the stream just mentioned, leaving the monastery of Dhoxa on the mountain to our left; again cross and recross the river, and then begin to ascend the mountain of Zarukhla, which is connected westward with Khelmos. The whole ascent is clothed with trees, consisting in the lower part of large firs, and in the upper of pines, mixed with firs. The highest points of the mountain remain to our left. Towards the dhiasylo, or summit, at which we arrive at 10.37, there is some snow on the ground, which is continued for a much greater distance down the northern slope. Here are several torrents, which unite at the bottom and form a river called Klukiniatiko, or Akrata; the former name is derived from the district of Klukines on its banks; the latter, which is more commonly applied to the part of the river below Klukines, furnishes a presumption that the river is the ancient Crathis, and consequently that the mountain we are crossing is Mount Crathis; for Pausanias informs us, that the sources of

§ 3.158 the Crathis were in a mountain of the same name. I have thus a good clue to the Styx, which was a branch of the river Crathis. After having descended by a steep declivity and very difficult road, we arrive at the river at 11, and then winding along the bed of it or over a part of its lofty banks, we arrive, at 11.35, at Zarukhla, which is dispersed on the lowest slopes of the mountain on either side of the stream, and contains about 200 families. Our route continues to follow the bed of the river for another half hour, when we arrive under the large village of Aia Varvara, situated on the side of the mountain above the right bank of the river. From either side of the ravine a high mountain now rises of the most steep and barren description, covered towards the summit with snow: these are some of the counterforts of the great northern chain of the Peloponnesus, which extends from west to east, and of which Voidhia, Olonos, Khelmos, and Zyria, are the principal summits. Its roots extend to the Achaean coast. Opposite Santa Barbara we ascend the mountain on the left bank of the Crathis by a very difficult road, in many parts cut up by the torrents, and at 1 arrive at Solos, situated on the right side of the ravine of a stream coming directly from the great summit of Khelmos, and

§ 3.159 joining the Crathis a little below the village. On a height, in the bottom of the ravine below Solos, is Mesorughi and on the side of the opposite mountain Perstera, all three of them dispersed over a large space of ground. These villages are the Klukines, more particularly so called, though the name is often applied also to those on the upper part of the Crathis,viz. Zarukhla, Aia Varvara, Vunaki, and another smaller between Vunaki and Solos. The inhabitants of Solos, Mesorughi, and Perstera, are all masons, and are absent from November to Easter at their work in the large towns of the Morea or Rumeli. So completely is this exemplified at present, that the only person I can find to send to Karya for my baggage (having found my intended route too difficult) is a gipsy blacksmith, he being the only man in the town, except two or three priests and the schoolmaster. Nevertheless I am very civilly received and lodged at the house of the Proestos Khristodhulos, whose wife does the honours, the president himself being absent on his affairs at Kalavryta, to which vilayeti the Klukines belong. It rarely happens that a Turk ever enters these retired valleys, or rather ravines, for the hills rise so steeply on either side of the river and its

§ 3.160 branches, that the only cultivation is in terraces on the slopes. The primates, whenever it is necessary, go to Kalavryta to transact their business with the Turkish authorities. Some of the inhabitants of Aia Varvara and Zarukhla find agricultural employment in the maritime plain of Akrata, or in that of Fonia. In the former, Aia Varvara possesses some vineyards in the plain. All the other inhabitants of the banks of the Crathis are shopkeepers or artisans in the towns of Greece. One of the villages consists almost entirely of coopers. Above and around Solos there is a wood of chestnuts. The climate is colder than that of Fonia, and not the smallest appearance of spring is yet to be seen. The mountains exhibit a sublime but dismal scene. Their barren sides are furrowed by numberless torrents, contributing to form the rapid muddy stream which roars over the rocks below Solos. Above the Klukines this torrent descends rapidly through a deep rocky glen, at the upper extremity of which the eastern part of the great summit of Khelmos terminates in an immense precipice. Two slender cascades of water fall perpendicularly over the precipice, and, after winding for some distance among a labyrinth of rocks, unite to form the torrent, which, after passing the Klukines, joins the river Akrata.

§ 3.161 The people of Solos say, that it is impossible to arrive at the water at the foot of the precipice, which is true at present on account of the snow, and may possibly be equally so in summer by reason of the nature of the ground. I have no doubt that the cascade is the κατειβόμενον Στυγός υδωρ or down-distilling water of Styx — the Στυγος υδατος αϊπα ρέεθρα, or lofty torrents of Styx, which Homer has by these epithets more correctly described than any subsequent author, probably because no other, except Pausanias, had ever seen the place. Hesiod, nevertheless, in the midst of his poetical allusions to Styx, whom he personifies as an infernal deity, has given a correct idea of the reality in describing the water upon which the oath of the gods was taken. He represents it as a cold perennial stream falling from a lofty rock and passing through a very rugged place: ὕδωρ, ψυχρόν, ὅ τ' ἐκ πέτρης καταλείβεται ἠλιβάτοιο ὑψηλῆς· Στυγὸς ἄφθιτον ὕδωρ, ὠγύγιον· τὸ δ' ἵησι καταστυφέλου διὰ χώρου. The description of Herodotus does not appear to be that of an autoptes. When Cleomenes,

§ 3.162 king of Sparta, wished to unite the Arcadians in his cause, he endeavoured to persuade the chief men of Arcadia to assemble at Nonacris, and swear by the Styx that they would follow and assist him. The historian then tells us, that Nonacris was a city of Arcadia near Pheneus, and the Styx a source in that city; that not much water was apparent, and that it dropt upon a rugged place which was surrounded by a wall. Pausanias is the only one of the later writers who had a correct idea of the Styx. Theophrastus, as quoted by Antigonus Carystius describes it as dropping from a small rock in Pheneus. He adds, that those who wished to take the water made use of sponges, because it destroyed all kinds of vessels except those of horn; and that all persons who tasted of the water died. The reputed poisonous quality of the Stygian water, as well as the other fables told of it by the later Greeks, arose very naturally, among a superstitious people, from its inaccessible position and the veneration in which, during so many

§ 3.163 centuries, it had been held. Whether Homer, in applying the adjective ααατον to the Styx, referred to its sanctity or its destructive powers, there is some difficulty in deciding; though Strabo, by describing it as a slender stream of pernicious water, may be supposed to have interpreted Homer's epithet in the latter sense, for he generally had in view the Homeric topography. However this may be, it is certain, that before the age of Alexander the Great, the reputation of the deleterious effects of the water was well established; for after his death a report prevailed, that he had been poisoned by the water of the Styx; and though Plutarch only mentions the story to contradict it, he seems to have afforded ample credence to the fables related of the water, of which he attributes the poisonous and destructive effects to its coldness and penetrating quality, describing it as a slender thread of water of extreme coldness, or (in another passage) as a fine dew of

§ 3.164 an icy temperature, distilling from a rock at Nonacris, where it was collected in the hoof of an ass — the only kind of vessel, he adds, which it did not either dissolve or break. An epigram, still extant, which was affixed to a vessel of horn dedicated by Alexander in the temple of Delphi, signifies that the cup had been found to resist the water of the Styx. It was said to have been a present from Sopatrus, or Antipater, to Alexander, and was, perhaps, the origin of the rumour of Alexander having been poisoned by the water of Styx. It was natural enough that some difference of opinion should prevail as to the substance which had the virtue of resisting this terrible fluid, seeing that most certainly the experiment had never been fairly made. Plutarch, as we have just stated, gives his testimony in favour of the hoof of the ass. According to Pliny, it was the hoof of a female mule.

§ 3.165 Vitruvius seems to admit that of a mule of either gender. By Theophrastus the virtue was confined to vessels of horn, in which he is supported by another ancient author. It would appear, however, from Philo of Heracleia, Aelian, and the epigram at Delphi, that even among horns there was but one kind capable of resisting the Stygian water, and that not very easily procured, being the horn of a Scythian ass. The following is the passage of Pausanias relating to the Styx: — “In travelling westward from Pheneus, there is a road on the left leading to the city Cleitor, and on the right to Nonacris and the water of the Styx. Nonacris was formerly a small town of the Arcadians, which received its name from a daughter of Lycaon. Its ruins only remain, and even of these, little is now to be seen. Not far from thence a precipice rises higher than any that I have ever seen, over which falls a stream of water, by the Greeks called Styx. This water descends upon a high rock, and, after having passed

§ 3.166 through the rock, flows to the Crathis. It is mortal both to man and beast, which was first discovered by its effect upon goats. Another wonderful property attached to the water of Styx is, that vessels, whether of glass or crystal, or myrrhine, or earthen, or of stone, are broken by this water; and that vessels of horn, bone, iron, brass, lead, tin, silver, electrum, and even of gold, are dissolved by it. But it cannot injure the hoof of the horse: this material alone is not destroyed by the water. Whether it was by this water that Alexander son of Philip was poisoned, I have not been able to discover, but certainly I have heard so. Above Nonacris are the mountains called Aroania, of which the greater part belong to the Pheneatae; but Lusi is within the bounds of the Cleitorii. Lusi is said formerly to have been a city; but not even its ruins are now to be seen.” I can find no person at Solos, not even the didascalus, who is scholar enough to be sensible that he is living on the banks of the Styx; but, what is very curious, though ignorant in this respect, they preserve the old notion, that the water is unwholesome, and relate nearly the same

§ 3.167 story concerning it as Pausanias, saying that no vessel will hold the water; which, indeed, they may very safely affirm, as well as all the other fables repeated by the ancients, if it is inaccessible, as they assert. They seem also, equally with the ancients, to have neglected the consideration, that, if the Styx is a pernicious water, the stream below Solos ought to partake of the same quality, which has not been pretended either by ancients or moderns. The cascade is called τα Μαυρα-νέρια and sometimes τα Δρακο-νέρια. In summer, when the stream is scanty and the wind high, they describe the cascade as blown about like a torrent from a mill. The superstitious respect in which the present inhabitants hold the Styx is probably the effect of tradition, supported by the causes which had originally produced the same influence on their still more superstitious ancestors — such as the wildness of the surrounding scenery, the singularity of the waterfall, (which, though it might not obtain much fame in the Alps, is higher than any other in Greece) and its inaccessible position. In a rude state of society, such situations are often the fabled residence of the personified objects of worship, whose supposed presence,

§ 3.168 added to the terrors of the scene, would render an oath there taken more solemn, and its obligation more binding. We learn from Herodotus, in the passage already cited, that, five centuries before our aera, the Arcadians, who were a people preserving their origin and manners more than any other in Greece, were accustomed to swear by Styx, and to meet at Nonacris for that purpose. The practice seems at that time to have been falling into disuse, for this is the only instance of it occurring in history; but the ancient Arcadian custom had probably given a celebrity to the place throughout Greece, and had often induced persons to repair thither from other parts of the country to give solemnity to their adjurations; whence it was natural that, in process of time, the poets should feign, that to swear by the Styx was an oath inviolable by the gods themselves. It was very natural also, under these circumstances, that when the Greeks adopted the fables of Egyptian origin, concerning the infernal kingdom, they should have applied the name of Styx to its imaginary river. The Mavra-neria are nearly in the road across Khelmos from Klukines to Sudhena, and about two miles from Solos. The vicinity of the Styx to Lusi which, as I have already remarked, was at or near Sudhena, is

§ 3.169 shewn by the epigram already cited, in which the epithet of Luseis is attached to Styx. There is another fountain of some modern celebrity on the opposite face of Mount Khelmos towards Sudhena, which flows into the plain below that village, and is one of the sources of the river of Karnesi, which joins the Cleitor. This spring is not very plentiful, nor do I learn that there is any cascade, but it is useful as furnishing water to the cattle which feed on the mountain in the summer; it is called Πουλιου Βρύσι, (the Bird's Fountain) and the Klukiniotes imagine that if a person, ill with a dangerous malady, drinks it, he speedily recovers or dies. As so little remained of Nonacris in the time of Pausanias, it is not surprising that we find nothing of it now. It may, perhaps, have stood at Mesorughi which seems the most convenient position in the neighbourhood for a town. Not long since there was found in the bed of the river near that village, a small white marble figure, wanting the legs; and when complete, about four or five inches high. It is now in the possession of the son of Khristodhulos, whom I could not prevail upon to part with it. The head is perfect, the hair combed back, and on the top of the head there is something

§ 3.170 resembling the basket of the (so called) Eleusinian Ceres, at Cambridge, the whole in the rudest style possible, and certainly very ancient. It was probably washed down by the rains from the site of Nonacris, whether that position was near Solos, or higher up the valley. I am much disappointed at being prevented from exploring any farther in that direction by the snow, which is reported to be still two bouis deep near the Dhrakoneria. There is, indeed, no travelling freely in Arcadia until the latter end of May, such is the rudeness of the climate in the early spring. The best method for a person who has time perfectly at his command, is to reserve the mountainous parts of the country for the season when the heats of summer render the plains at first disagreeable and afterwards dangerous. That soft season, “when the plane whispers to the elm”, is as short as it is delightful in the lower regions of Greece, but lingers on the mountains through a great part of the summer. To explore the mountainous districts, however, would require a protracted residence, which, in many of them, is not easy in the present state of Greece;

§ 3.171 the only method, therefore, is to traverse them in different directions as the opportunities offer, and this cannot be done without frequent exposure to heat, malaria, and fatigue in the plains, the combined effects of which, on our northern constitutions, are in the mildest form an autumnal intermittent, which often lasts the whole winter. In short, no time is ultimately gained by exertion in the four months of summer. On the other hand, if the traveller were to confine himself to the season which is both safe and agreeable, his objects would never be attained: there is no alternative, therefore, but to τravel during a part of the winter, which can hardly be said to conclude, even in the plains of Greece, before the vernal equinox. The portion of the year which I have found, after some experience, to be the best, is from the middle of February to the middle of June, and from the middle of October to the middle of December. In the heat of summer the best mode of insuring health is to select a residence on the seashore, in a situation free from marshy exhalations, and well ventilated by the Etesian breezes, or, what is still better, in some village in the highest inhabited parts of the mountains. With these precautions, and great temperance, a man has a fair chance of being able to travel for six months of the year without any intermission, except that of a few short intervals, which are equally necessary for repose, and for the acquisition or arrangement of his information.

§ 3.172 April 3. — From Klukines to Megaspilio. I set out at 8, and, crossing the ravine of the Styx, arrive in half an hour at Perstera. From this side I have a better view of Mount Khelmos and the cascade. In the middle height of the mountain, a slender stream of water falls over a precipice of about five hundred feet. Beyond Perstera we enter the great ravine of the Akrata, or Crathis, and pass along the left side of it. Here we meet not less than one hundred women, each bearing on her back a great bundle of wood, equal to half the load of an ass. In these, as well as many other of the mountainous parts of Greece, agriculture and out-door labour of every kind are added to the domestic duties of the women; the men, for the most part, being employed with their horses as carriers or in tending the flocks, or residing abroad as artizans and traders. It seldom happens, however, that the cultivated land of such places is extensive, nor are the women

§ 3.173 often subjected to such severe toil as that of the wood-carriers whom we meet: it happens, in the present instance, in consequence of a want of beasts of burthen, to which I see that these poor women are obliged still more to assimilate themselves in the steepest parts of the route, by applying their hands to the ground, and becoming quadrupeds over a considerable space of ascent. The firewood which they are carrying, they had previously cut on the top of a steep mountain on the left of our road. The wood is chiefly of lentisk and ilex. I observed that most of the women were spinning as they walked, crouching under their burthens. I did not see one among them with features tolerably regular. The men are better looking, and are a strong, healthy, and active race. An old man of Solos, whom I take as a guide, walks so fast that my horse can hardly keep pace with him. He has his tufek with him, and has lived for the last month, being Lent, upon scarcely any thing but bread and onions. In time of fast, all the Greeks, who are under the necessity of working, live as hard a life as any people in the world. It has, of course, an effect on their appearance if not upon their health, for I observed in Tzakonia, where the men and women are both remarked for their beauty, and where some of the men, in particular, are models in

§ 3.174 form, that they have a pallid, worn complexion, and an appearance of being much older than they really are. This hard and laborious life, however, is precisely such as would render them capable of great exertions as a military nation, if that love of liberty which animated their ancestors, and which still seems an innate principle in all the mountainous parts of Greece, were to excite them to shake off the yoke of their cruel oppressors. Our road continues winding along the side of the ravine, interrupted by frequent torrents at 9.07 we descend to the bank of the Crathis, but soon mount the slope again, and, proceeding along the side of it, arrive at 10 at Tjivlo (Tzivlo) a small village, where we halt ten minutes. Silivena is on the opposite side of the ravine. Here we quit the Crathis, and turn to the left, ascending a steep ridge, the summit of which we reach at 10.35, and then descend obliquely into the ravine of a torrent which begins from a snowy mountain a little on the. left; it is a branch of the Lago-Potamo, which joins the sea between the Akrata and the river of Kalavryta. Leaving the hamlet of Apano-Potamnia a mile on the left, we again ascend, and arrive at the summit of another ridge, called Gaidhara, at 11.10, leaving on the left a remarkable

§ 3.175 flat topt rocky summit, called Petruki, which was directly in front in mounting the former ridge from Tzivlo. On the Gaidhara, a road to Vostitza turns off to the right. The ridge is beautifully overgrown with large firs, in the midst of a natural pasture of the finest turf, which gives the hills the air of a park. The fir-woods become thicker as we descend, and the trees of a very large girth. At 11.40 cross the Lago-Potamo, the direction of the route being now to the left of what it was before. We ascend obliquely the side of the ravine on the left bank of the Lago, through a thick wood of firs, with stupendous bare precipices on the right. The grandeur of the scene is improved by the flying clouds of a lowering sky, a state of the atmosphere which always increases the apparent scale of mountains, by leaving their several features to be seen only at intervals, and giving continual scope to the imagination. At 12.05 arrive at the summit of another ridge, called Υψηλός Σταυρός [High Cross], having now the summit of Petruki behind us, and having thus made the half circuit of it. From the ridge of High Cross there is a view of Mount Olonos, the mountains behind Kalavryta, and those towards Vostitza, also of the opposite side of the ravine of the river of Kalavryta, as far as the village of Zakluru, in face of Megaspilio.

§ 3.176 Leaving this place at 12.15, we descend through the firs, until, turning an angle of the rocks, which still continue to border the right of the road, we come suddenly upon the convent of Megaspilio, and arrive there at 12.42. According to the tradition of the monks, this was one of the earliest monastic foundations in Greece, but the convent has been several times destroyed by fire, and the front part of the present building, except a small portion at the northern end, is not more than forty-five years old. It is a vast wall, twelve feet thick, built in the face of an immense cavern, which, towards the middle, extends ninety feet within the precipitous face of the mountain, but diminishes in depth from that point, both laterally and vertically. The height of the wall is, in most parts, sixty-five feet, that of the precipice, from its summit to the bottom of the cavern, or ground floor of the convent, nearly 300 feet. The length of the wall in front, is about 180 feet, making two reentering angles as it follows the shape of the cavern. Within the cavern are a church, store-houses, kitchens, and a vast cellar, rendered cool, even in the midst of summer, by the thick walls, and by the water which trickles down the sides of the rock. This cellar contains the year's consumption of wine

§ 3.177 for the convent, besides that which is required for the supply of the numerous passengers who lodge here. One of the barrels contains 160 loads, each load being two goat skins. It is a red wine with little flavour, and considerably diluted with water. There are numerous cells in the cavern for monks and servants, and ranges of small chambers for the same purpose are built on the top of the wall, with wooden galleries in front of them. The Ἡγούμενος, or abbot, has a small chamber and kiosk at the northern end. The roof of the building being sheltered by the upper part of the cavern, is formed only of deal plank. There are none but ecclesiastical books in the monastery; the only manuscript the monks can shew me, is a copy, from a vellum manuscript at Constantinople, of a treatise on Alchymy; but they assert that many valuable books have been destroyed in the fires. The slope of the hill below the convent is agreeably divided, as far down as the river side, into terraces of gardens, which are bordered by groves of fir and other trees. The bare precipices at the back, crowned with other forests, complete this delightful scenery; but it must be admitted that the monastery itself is more curious than picturesque, and adds little to the natural beauties of the place.

§ 3.178 The most valuable possessions of Megaspilio, are in the plain of Elis, where the monks lately paid 10,000 piastres, to be exempted from the inconvenience of supporting a Turkish spahi, at the zevgalati of Aly Tjeleby. They have a metokhi in the midst of the forest, on the side of the mountain to the southward, another just below the convent, towards the river, and a third with some currant plantations on the sea-side, in the plain of Vostitza; besides which, the monastery possesses 13,000 sheep, and eighty oxen. There are 300 monks belonging to it, but it never happens that they are all present. No person is admitted into the house at night, nor are the gates opened after dark, but there are buildings on the outside, in which travellers may lodge, and where Turkish passengers are placed at all hours; the monastery being exempted by an imperial firmahn, from lodging Turks within the house. The monks complain of the large sums which they are often required to pay at Constantinople for their privileges and security, to which, moreover, is attached the condition of supplying passengers, gratis, with bread and wine, and to the Turks whatever else the house affords. An aqueduct brings water from a source in the mountains two hours and a half distant, and descends by an

§ 3.179 opening in the hills, on the southern side of the convent, where, after turning a mill, it serves to water the gardens below: the mill is worked only in summer, when flour is provided for the whole year. To the westward Megaspilio commands a prospect of the ravine of the river of Kalavryta, nearly as far as the high tabular summit, crowned with a ruined castle, called Tremola, which I visited last year: but both that place and the town of Kalavryta are concealed by the great woody counterfort of Mount Khelmos, which lies to the NE of the town. I can no longer hesitate in placing Cynaetha on the site of Kalavryta. The positions of Cleitor and the Styx, determined as they are beyond a doubt, leave no room for a second opinion on that question, when the following words of Pausanias are taken into consideration: “Above Nonacris are the mountains called Aroania; it is said, that the daughters of Proetus, when afflicted with madness, concealed themselves in a cavern in these mountains; but that, having been brought by Melampus to the temple of Diana at Lusi, they were cured by sacred expiations. From that time, the epithet of Hemeresia has been given to this Diana by the Cleitorii. The Pheneatae occupy a great part of the Aroania, but Lusi is within the boundary of the Cleitorii:

§ 3.180 it is said to have been formerly a city. Agesilaus of Lusi was proclaimed victorious with the race-horse in the eleventh Pythias celebrated by the Amphictyones: at present not even the ruins of Lusi remain. Forty stades distant from the temple of Diana, dwell the people of Arcadic race, called Cynaethaenses, who dedicated the statue of Jupiter at Olympia, having a thunder-bolt in each hand. In their agora are altars of the gods, and a statue of Hadrian. But their most remarkable monument is a temple of Bacchus. Two stades distant from the town, there is a fountain of cold water under a plane tree. Whoever is in danger from the bite of a mad dog, or from an ulcer, or any other [similar] evil, is cured by drinking of this fountain; whence they have given it the name of Alyssus: and thus it appears, that if the Arcadians have a water near Pheneus, called Styx, destructive to men, they have, in the fountain of the Cynaethaenses, a good, to counterbalance the evil.” It seems clear from the preceding, as well as other data already adduced, that the village of Sudhena, which stands at the foot of Khelmos, on the s. w. side, on the edge of a

§ 3.181 plain lying midway between those of Katzanes and Kalavryta, on a higher level than the former, and on a still higher level than the latter, is upon or near the site of Lusi. The ancient foundations westward of Sudhena, at the principal sources of the river of Karnesi, which I passed last year (May 27th), in the plain, proceeding from Karnesi to Kalavryta, probably mark the site of the temple of Diana Hemeresia; for the time distance of an hour and a half from thence to Kalavryta, partly over a steep ridge, corresponds very well with the forty stades of Pausanias between the temple and Cynaetha. The fine sources from which I suppose the modern name of the town to have been derived, being about the actual distance of two stades from Kalavryta, at which Pausanias places the Alysson from Cynaetha, tends to shew that Kalavryta occupies the exact site of the ancient city. The remark of Pausanias, as to the Cynaethaenses being of Arcadic race, is explained by their being the frontier people towards Achaea: Polybius shews that in his time the Arcadians would willingly have disclaimed them. It is unfortunate that Pausanias omitted to describe the course, or to give us the name of the river of Kalavryta, as it would have served to identify one of the streams which he describes on the coast of Achaea, and would thus have formed a point of connection in the geography of the two ancient provinces. From his remark, as to the Pheneatae possessing a great part of the Aroania, it would seem that these mountains comprehended not only Khelmos, but the great summits also of Mazi and Turtovana, adjoining Khelmos to the south-eastward, together with all the ridges as far as Mount Crathis, and the plains of Pheneus and Cleitor. There cannot be any question that each of the summits had anciently its separate name, though not even that of Khelmos, a mountain little inferior to Cyllene, Olenus, or Taygetum, has been preserved in history.

§ 3.182 April 5. From Megaspilio to Vostitza. Set out at 8.20. Our road descends the mountain by a narrow zigzag path among bushes. At 8.40 cross the river by a bridge. Zakluru is five minutes beyond, a village having two small makhalas on the left bank of the river, and a third on the right. We proceed along the side of a bare mountain above the left bank; at 9, quitting the river, which pursues its course northward towards the sea, through a narrow ravine bordered by precipices, we turn to the left up a valley formed by a branch of the river: after skirting the right bank of this stream a little way, cross it at 9.06, and mount the ridge over the left bank, leaving Dumena on the side of the opposite mountain, half a mile on the left. At 9.40, having arrived at the top of the ridge, we look down on the Corinthian Gulf, descend and then cross another ridge, on the summit of which, at 10.25, we halt five minutes. Here is a fine view of the opposite part of Rumili; Parnassus,and the mountains near Salona, are very conspicuous. I clearly distinguish the great opening behind Delphi, above the fountain Castalia. Below us is a hollow of cultivated land and pasture, with small streams running into the Kalavryta river, which is at no great distance on the right. Proceed along the side of the hill, and halt five minutes at a fountain; eight minutes beyond, I arrive at 11 at the site of an ancient town; it stood on the lowest part of the ridge which separates the course of the feeders of the Kalavryta river from the waters flowing to another stream which joins the sea at two miles to the westward of the former, and is called the river of Bokhusia. The Hellenic remains consist of several foundations and pieces of wall, of some of which there are two or three courses still extant. The city was on the eastern face of the ridge, looking towards the Kalavryta river: I conceive it to have been Ceryneia.

§ 3.184 I observe two or three sepulchres of the simplest kind. Proceeding obliquely down the mountain which forms the eastern side of the ravine of the river Bokhusia, we arrive at 11.35 at a derveni, or guard-house. This is nothing more than a wicker hut, out of which issue two unarmed Greeks, one of them beating a great drum, and the other begging for paras. The sides of these mountains are beautifully variegated with pines and shrubs, and clothed with a fine pasture. 11.55 arrive at the spot where the river emerges from the ravine into the maritime plain, which widens from hence to Vostitza; immediately afterwards we cross the river, and proceed along the plain: 12.13, at the foot of the mountain on the left are some walls of Roman tiles, in one part of which there is a circular niche. At 12.27 halt till 1.04, then proceed through the plain of Vostitza. At 1.30 cross the river of Vostitza, a rapid stream, difficult to pass after rains; at 2 arrive in the middle of the town of Vostitza. The river is formed from several tributaries, of which the sources are near Aio Vlasi, and in the summits to the eastward of that place. The united stream flows from thence between the mountains Voidhias and Klokos, and enters the plain immediately behind Vostitza,

§ 3.185 after which it makes a circuit to the right, so as to join the sea between two and three miles to the eastward of the town. Vostitza stands on a hill, terminating towards the sea in a cliff about fifty feet high, which is separated from the beach by a narrow level. Here are some copious sources of water, shaded by a magnificent plane tree, nearly forty feet in girth. A remarkable opening in the cliff, originally perhaps artificial, leads from the town to the ordinary place of embarkation, which is just below the fountains. All the currants and other export produce of the northern coast of the Morea are brought here in boats for shipment. The harbour is formed by a low alluvial point at the mouth of a river which corresponds to the Meganites of Pausanias. Being sheltered from the west by this point, it is a safer port than that of Patra, but it is not sufficiently capacious, and is rather too deep for merchant ships, having a depth of six or seven fathoms near the shore. To the north and north-east it is rather exposed, but I should think seldom dangerously; for, though it now blows a gale from that quarter, there is very little sea in the harbour. Its easy access, and the fine springs so commodiously placed for watering ships, will always secure to the position some commercial importance; and the more so, as the only other places on the

§ 3.186 coast, frequented by ships, between it and Patra, are Lambiri and Psathopyrgo, which, like Akrata and Xylo-Kastro, to the eastward, are mere anchorages, and are not to be compared with the fine harbours of the northern coast of the Corinthian Gulf, where the shores of Locris, Phocis, Boeotia, and Megaris form a contrast in this particular to the Peloponnesus, which, on its northern and western sides, possesses not a single perfect harbour, except Navarin. For ship or boat building, the mountains around Vostitza produce pine wood in abundance, and other kinds of timber may be procured from the western part of Achaea, or from the mountains on the northern and eastern shores of the gulf. Vostitza contains only one mosque; there are about thirty Turkish families, and three or four hundred Greek: it has lately received a considerable increase from Galaxidhi, from whence many of the inhabitants have emigrated, to avoid the vexations of Aly Pasha, who required them to work at his vessels without pay; and thus a part of the commerce of Galaxidhi has been removed to this place. That Vostitza occupies the site of an ancient town of importance, is evident from the abundance of broken pottery, and from numerous sepulchres, containing bones and broken vases,

§ 3.187 which are found in the surrounding fields. I observed several of these formed simply of four slabs of stone, set endwise. I remarked also many fragments of architecture, or sculpture in marble, which had been brought to light by the plough or the hoe; and as well in the town as in the cultivated land around it, many broken tiles of large dimensions, some of which are painted with architectural ornaments, and shew that the ancient buildings were often of brick-work. This may be accounted for by the nature of the soil in this part of Achaea, which is a sort of crumbling stone, mixed with earth, and affords no quarry of a more homogeneous material; it is the cause also of there being so little now remaining of the ancient Aegium, of which city Vostitza is undoubtedly the site. A small sepulchral bas-relief, with three figures in very good taste, has lately been found, and inserted in the wall of a private house; and I remarked in several places in the town portions of columns, particularly at one of the churches. Although the fountains of Vostitza, from their situation near the shore, are more convenient for supplying water to ships than to the town, it may be believed, that this favour of nature, combined with the defensible hill, the fertile plain, and the rivers on either side, were the original cause of the Greek settlement in this spot.

§ 3.188 To the advantage of the harbour, and its central position in the Corinthiac Gulf, central, at least, according to the ancient boundaries of the Gulf, we may ascribe the magnitude and importance of Aegium, in a more advanced stage of society. The destruction of Helice and Bura, in the time of the Peloponnesian war, added to the decline of Aegae at an earlier period, prepared Aegium for being the chief town of the Achaean league. During the one hundred years of the desolation of Corinth, which followed its capture by Mummius, Aegium, being much better adapted to commerce than Sicyon, was without a rival in the Corinthiac Gulf; the establishment of a Roman colony at Corinth by Julius Caesar, and soon afterwards that of another at Patrae by Augustus, reduced it again to the third in rank; but as late as the reign of Marcus Aurelius, it preserved the memory of its former supremacy in the Achaean council, which still assembled at Aegium, when Pausanias travelled. The first object which the Greek traveller observed at Aegium, approaching the town from the westward, was the stoa of the Athlete Strato; then a temple of Lucina, and an inclosure of Aesculapius. The statue of Lucina was acrolithic, covered with a veil, extending one hand, and holding a torch in the other. The temenus of

§ 3.189 Aesculapius contained statues of Aesculapius and Hygieia, made by Damophon of Messene. In a temple of Minerva there were two statues of the goddess in white marble; in a grove of Juno, one which it was not permitted to any but the priestess to see. Near the theatre stood a temple of Bacchus, with a beardless statue of the god. In the agora there was a temenus of Jupiter, in the entrance of which, to the left, were two statues of the god, one of these, without a beard, was very ancient; the agora contained also a building, in which were statues of Neptune, Hercules, Jupiter, and Minerva, surnamed the Argives; a temple of Diana, who was represented in her statue as drawing the bow; and a tomb of the herald Talthybius. Adjacent to the agora there was a temple sacred to Apollo and Diana. In the maritime quarter, near the sources, which Pausanias describes as agreeable both to the taste and view, were temples of Venus, of Neptune, of Proserpine, of Jupiter Homagyrius, of Ceres Panachaia, and of Safety. The priests alone were permitted to see the statue in the last-named temple. The Aegienses had also brazen statues of a very youthful Jupiter, and of a beardless Hercules; they were works of Ageladas of Argos, and were kept in the houses of the priests.

§ 3.190 The Homagyrium contained statues of Jupiter, Venus, and Minerva; its name was said to have been derived from the common council here held by Agamemnon, previously to the Trojan expedition. It was the place of meeting of the council of the Achaean confederacy, through the whole course of its history. All measures of common interest were ratified there, and it still served, in the time of Pausanias, for a meeting of the deputies of the Achaean cities. The modern houses of Vostitza prevent any effectual attempt to trace the description of Pausanias on the site of the upper town. I could not find any certain vestiges of the theatre, which would throw some light on the topography, nor are there any remains of buildings very apparent near the shore; though it is highly probable that excavations would in both situations lead to some interesting discoveries, more especially as Aegium flourished during the best period of Grecian art. Vostitza is often mentioned by Phrantza in the narrative of his own proceedings and those of the Palaeologi, in the Morea, between the year 1438, when he accompanied Constantine thither, and the termination of his annals in

§ 3.191 1477. Chalcocondylas, in relating the Turkish conquest of the peninsula, evidently intends the same place by Aegium, which Phranza calls Vostitza. Mahomet the Second, in the year 1460, after the occupation of Mistra, Kalamata, and the other strong places in Laconia and Messenia, advanced from Arkadhia into the Eleia, where Sandameri and Khlomutza were the principal fortresses. Having reduced these, he proceeded to Patra, which, together with Vostitza, had been given up to him in the year 1458, by the treaty of Corinth. He then captured Kalavryta, which had been ceded by the same treaty, but had been retaken by the despot, Thomas. His last conquests were Kastrimeno and Salmeniko, both of which were in the vicinity of Mount Voidhia. Of the fortresses of the Morea, there remained, after this period, in the hands of the Venetians, Mothoni, Koroni, Monemvasia, and Argos. Of these, Argos was taken in 1463; Mothoni not till 1499. Vostitza commands a fine view of the Achaean coast between Capes Lambiri and Avgo, as well as of all the summits which rise from the northern shore of the gulf, from Mount Rigani, behind Epakto, to the peak of the Corinthian Oneta, above the modern village of Perakhora, which falls in a line with Cape Avgo. Immediately in front of Vostitza is seen a part of Locris, which I have not visited. A remarkable height, rising just over the centre of the islands, called Trisonia, is said to be the position of a Hellenic ruin: behind it a valley ascends between the mountains, in which is the village of Servula, and, higher up, Xylo-Gaidhara. Another ruin is reported to exist near Petrinitza, a village situated in a plain on the eastern side of Cape Psaromyti. A little farther east is another village, Kesili, in the same plain. Epakto is just hid by the Achaean coast. The harbour of Trisonia is well sheltered by the islands opposite to it on the main land; there is a fine plain, but it is not much cultivated.

§ 3.192 April 6. — At 7.50 descend through the opening in the cliff, and pass westward along the sea-side. At the end of the cliff, I observe in a corn-field a square stele of ordinary stone, and another of black marble, partly buried in the ground. The former is three feet seven inches square: the mouldings on both are a simple ovolo and fillet. I remarked also in several parts of the cliff, sepulchral niches of this form [sketch], but almost entirely ruined by the effect of time on the crumbling rock. At 8.20 cross a stream flowing from the mountains and traversing the plain, like all the others of this coast, in a broad gravelly bed. In the course of time the river, by its alluvions, has formed the long point which shelters the anchorage of Vostitza on the west. At 8.43 we pass another stream not so large, which joins the sea in a small curve of the coast: this seems to be the Phoenix, and the former the Meganitas of Pausanias. At 9.15 cross a rapid river flowing in a wide gravelly bed. It is called the river of Salmeniko, and issues into the plain from some heights attached to Mount Voidhia. Salmeniko, now a small village, is the place which resisted the Turks so well in the year 1460. Rhypae probably stood on the banks of this river, perhaps on the exact site of Salmeniko, as the epithet Κεραυνίαι, which Aeschylus applied to Rhypae, seems to indicate a lofty situation, such as Chalcocondylas describes that of Salmeniko. Rhypae flourished only in distant ages, and was finally demolished when Augustus colonized Patrae, and removed thither the remaining inhabitants of Rhypae; its vestiges only were left in the time of Pausanias. At 9.40 we reach the foot of the bluff point, which forms so remarkable an object, as well from the Achaean as from the opposite coast of the gulf. Here is a small bay, on

§ 3.194 the shore of which stands a khan belonging to an aga of Patra. The bay and khan are known by the name of Lambiri, or rather of the vineyards of Lambiri, from a ruined village of that name on the mountain, to which belonged the land near this harbour, formerly planted with vines. A Greek now rents the khan and six stremata of corn-land'from the aga, for 200 piastres a-year. I leave the khan at 10. From thence the road begins to traverse the stony roots of a mountain which advances from Mount Voidhia into the gulf: it is called the mountain of Lubista, or the Lubistes, from two villages of that name, which together contain about fifty houses. At 11.12, a mile on the left, a cascade falls over a rock about 100 feet high, and almost perpendicular, which is clothed on the summit and sides with woods of pine and prinari. At 11.45 we descend upon the sea-beach at Psatho-pyrgo, (Mat-tower) a small curvature of the coast where vessels lie sheltered from the west by a low point in that direction, beyond which appears the Morea castle standing upon the cape anciently called Rhium. At Psatho-pyrgo there is a small marshy flat by the sea-side, and the ruins of a tower. Quitting this place at

§ 3.195 12.15, we proceed again through a shrubby desert over the stony extremity of the mountain, which is here lower and more sloping than before. We cross, at 12.30, a stream which rises in Mount Voidhia, and descends through a gorge in the hills to the left; it joins the sea at a low curved sandy point, which its alluvions have formed in the course of ages, and which being now called Dhrepano, or Dhrapano, can be no other than the Cape Drepanum of Pausanias. Just beyond the river, we pass on the left a flat topped height overlooking the maritime level; it has some appearances of artificial ground, and answers exactly to the site of Bolina. At 12.56 we enter the plain of Kasteli, which extends to Patra, and soon afterwards arrive at the head of a bay extending from Cape Drepanum to Cape Rhium. This bay is evidently the Port Panormus of antiquity. There is a Turkish fountain on the beach; near it formerly stood a tekieh, or tomb, of a Turkish saint, from which the bay still bears the name of Tekieh. At 1.30 Kasteli, as the Morea castle and its Greek suburb are commonly called, is a mile on the right. At five minutes, on either side of it, a small stream crosses the road; the western is formed of several torrents. At 2, we pass another rivulet, and at 2.40, arrive in the middle of the town of Patra.