Full download test bank at ebook textbookfull.

com

Italian Aviation in the First World

War Volume 1 Operations 1st Edition

CLICK LINK TO DOWLOAD

https://textbookfull.com/product/italian-
aviation-in-the-first-world-war-
volume-1-operations-1st-edition-james-
davilla/

textbookfull
More products digital (pdf, epub, mobi) instant
download maybe you interests ...

Italian Aviation in the First World War Volume 3

Aircraft M W 1st Edition James Davilla

https://textbookfull.com/product/italian-aviation-in-the-first-
world-war-volume-3-aircraft-m-w-1st-edition-james-davilla/

The Italian War on the Eastern Front, 1941–1943:

Operations, Myths and Memories Bastian Matteo Scianna

https://textbookfull.com/product/the-italian-war-on-the-eastern-
front-1941-1943-operations-myths-and-memories-bastian-matteo-
scianna/

Airlines at War British Civil Aviation 1939 1944 1st

Edition Air World Books

https://textbookfull.com/product/airlines-at-war-british-civil-
aviation-1939-1944-1st-edition-air-world-books/

The World Remade America in World War I First Edition

Meyer

https://textbookfull.com/product/the-world-remade-america-in-
world-war-i-first-edition-meyer/
The Washington War FDR s Inner Circle and the Politics
of Power that Won World War II First Edition James
Lacey

https://textbookfull.com/product/the-washington-war-fdr-s-inner-
circle-and-the-politics-of-power-that-won-world-war-ii-first-
edition-james-lacey/

British Prisoners of War in First World War Germany

Oliver Wilkinson

https://textbookfull.com/product/british-prisoners-of-war-in-
first-world-war-germany-oliver-wilkinson/

The Italian Blitz 1940–43: Bomber Command’s War Against

Mussolini’s Cities, Docks and Factories 1st Edition
James S. Corum

https://textbookfull.com/product/the-italian-
blitz-1940-43-bomber-commands-war-against-mussolinis-cities-
docks-and-factories-1st-edition-james-s-corum/

The path to war : how the First World War created

modern America 1st Edition Neiberg

https://textbookfull.com/product/the-path-to-war-how-the-first-
world-war-created-modern-america-1st-edition-neiberg/

The Cambridge History Of War Volume 2 War And The

Medieval World Anne Curry

https://textbookfull.com/product/the-cambridge-history-of-war-
volume-2-war-and-the-medieval-world-anne-curry/
Another random document with
no related content on Scribd:
temple of Æsymnetes, which is near the sea on the right as you go
from the market-place. And as you go lower down from the temple of
Æsymnetes there is a temple and stone statue to Recovery,
originally they say erected by Eurypylus when he recovered from his
madness. And near the harbour is a temple of Poseidon, and his
statue erect in white stone. Poseidon, besides the names given to
him by poets to deck out their poetry, has several local names
privately given to him, but his universal titles are Pelagæus and
Asphalius and Hippius. One might urge several reasons why he was
called Hippius, but I conjecture he got the name because he was the
inventor of riding. Homer at any rate in that part of his Iliad about the
horse-races has introduced Menelaus invoking this god in an oath.
“Touch the horses, and swear by the Earth-Shaker Poseidon that
you did not purposely with guile retard my chariot.”[11]
And Pamphus, the most ancient Hymn-writer among the Athenians,
says that Poseidon was “the giver of horses and ships with sails.” So
he got the name Hippius probably from riding and for no other
reason.
Also at Patræ not very far from that of Poseidon are temples of
Aphrodite. One of the statues a generation before my time was
fished up by some fishermen in their net. There are also some
statues very near the harbour, as Ares in bronze, and Apollo, and
Aphrodite. She has a sacred enclosure near the harbour, and her
statue is of wood except the fingers and toes and head which are of
stone. At Patræ there is also a grove near the sea, which is a most
convenient race-course, and a most salubrious place of resort in
summer time. In this grove there are temples of Apollo and
Aphrodite, their statues also in stone. There is also a temple of
Demeter, she and Proserpine are standing, but Earth is seated. And
in front of the temple of Demeter is a well, which has a stone wall on
the side near the temple, but there is a descent to it outside. And
there is here an unerring oracle, not indeed for every matter, but in
the case of diseases. They fasten a mirror to a light cord and let it
down into this well, poising it so as not to be covered by the water,
but that the rim of the mirror only should touch the water. And then
they look into the mirror after prayer to the goddess and burning of
incense. And it shews them whether the sick person will die or
recover. Such truth is there in this water. Similarly very near Cyaneæ
in Lycia is the oracle of Apollo Thyrxis, and the water there shows
anyone looking into the well whatever he wants to see. And near the
grove at Patræ are two temples of Serapis, and in one of them the
statue of the Egyptian Belus. The people of Patræ say that he fled to
Aroe from grief at the death of his sons, and that he shuddered at
the name of Argos, and was still more afraid of Danaus. There is
also a temple of Æsculapius at Patræ above the citadel and near the
gates which lead to Mesatis.
And the women at Patræ are twice as numerous as the men, and
devoted to Aphrodite if any women are. And most of them get their
living by the flax that grows in Elis, which they make into nets for the
hair and other parts of dress.
[11] Iliad, xxiii. 584, 5.
 CHAPTER XXII.

A nd Pharæ, a town in Achaia, is reckoned with Patræ since the

days of Augustus, and the road to Pharæ from Patræ is about
150 stades, and from the sea to the mainland about 70 stades. And
the river Pierus flows near Pharæ, the same river I think which flows
by the ruins of Olenus, and is called Pirus by the men who live near
the sea. Near the river is a grove of plane-trees, most of them hollow
from old age, and of such a size that whoever chooses can eat and
sleep inside them.[12] The circuit of the market-place is large at
Pharæ according to ancient custom, and in the middle of the market-
place is a stone statue of bearded Hermes; it is on the ground, no
great size, and of square shape. And the inscription on it says that it
was an offering of the Messenian Simylus. It is called Hermes of the
Market-place, and near it is an oracle. And before the statue is a
hearth made of stone, and some brazen lamps are fastened with
lead to the hearth. He that wants to consult the oracle of the god
comes at eventide and burns some frankincense on the hearth, and
when he has filled the lamps with oil and lit them, he lays on the altar
on the right of the statue the ordinary piece of money, a brass coin,
and whispers his question whatever it is in the ear of the statue of
the god. Then he departs from the market-place and stops up his
ears. And when he has gone a little distance off he takes his hands
from his ears, and whatever he next hears is he thinks the oracular
response. The Egyptians have a similar kind of oracle in the temple
of Apis. And at Pharæ the water is sacred, Hermes’ well is the name
they give to it, and the fish in it they do not catch, because they think
them sacred to the god. And very near the statue are 30 square
stones, which the people of Pharæ venerate highly, calling each by
the name of one of the gods. And in early times all the Greeks paid
to unhewn stones, and not statues, the honours due unto the gods.
And about 15 stades from Pharæ is a grove of Castor and Pollux.
Bay trees chiefly grow in it, and there is neither temple in it nor any
statues. The people of the place say the statues were removed to
Rome. And in the grove at Pharæ is an altar of unhewn stones. But I
could not learn whether Phares, the son of Phylodamia, the daughter
of Danaus, or some one of the same name was the founder of the
town.
And Tritea, also a town of Achaia, is built in the interior of the
country, and reckoned with Patræ by Imperial order. The distance
from Pharæ to Tritea is about 120 stades. And before you get to it
there is a tomb in white stone, well worth seeing in other respects
and not least for the paintings on it, which are by Nicias. There is a
throne of ivory and a young and good-looking woman seated on it,
and a maid is standing by with a sun-shade. And a young man
without a beard is standing up clad in a tunic, with a scarlet cloak
over the tunic. And near him is a servant with some javelins, driving
some hunting dogs. I could not ascertain their names; but everybody
infers that they are husband and wife buried together. The founder of
Tritea was some say Celbidas, who came from Cumæ in the Opic
land, others say that Ares had an intrigue with Tritea the daughter of
Triton, who was a priestess of Athene, and Melanippus their son
when he was grown up built the town, and called it after the name of
his mother. At Tritea there is a temple to what are called the Greatest
Gods, their statues are made of clay: a festival is held to them
annually, like the festival the Greeks hold to Dionysus. There is also
a temple of Athene, and a stone statue still to be seen: the old statue
was taken to Rome according to the tradition of the people of Tritea.
The people of the place are accustomed to sacrifice both to Ares and
Tritea.
These towns are at some distance from the sea and well inland: but
as you sail from Patræ to Ægium you come to the promontory of
Rhium, about 50 stades from Patræ, and 15 stades further you come
to the harbour of Panormus. And about as many stades from
Panormus is what is called the wall of Athene, from which to the
harbour of Erineus is 90 stades’ sail along the coast, and 60 to
Ægium from Erineus, but by land it is about 40 stades less. And not
far from Patræ is the river Milichus, and the temple of Triclaria (with
no statue) on the right. And as you go on from Milichus there is
another river called Charadrus, and in summer time the herds that
drink of it mostly breed male cattle, for that reason the herdsmen
keep all cattle but cows away from it. These they leave by the river,
because both for sacrifices and work bulls are more convenient than
cows, but in all other kinds of cattle the female is thought most
valuable.
[12] See the wonderful account of Pliny. Nat. Hist. xii. 1.
 CHAPTER XXIII.

A nd next to the river Charadrus are some ruins not very easy to
trace of the town of Argyra, and the well Argyra on the right of
the high road, and the river Selemnus that flows into the sea. The
local account is that Selemnus was a handsome youth who fed his
flocks here, and they say the sea-nymph Argyra was enamoured of
him, and used to come up from the sea and sleep with him. But in a
short time Selemnus lost all his good looks, and the Nymph no
longer came to visit him, and Aphrodite turned the poor lad
Selemnus, who was deprived of Argyra and dying for love, into a
river. I tell the tale as the people of Patræ told it me. And when he
became a river he was still enamoured of Argyra, (as the story goes
about Alpheus that he still loved Arethusa,) but Aphrodite at last
granted him forgetfulness of Argyra. I have also heard another
tradition, viz. that the water of the Selemnus is a good love-cure both
for men and women, for if they bathe in this water they forget their
love. If there is any truth in this tradition, the water of Selemnus
would be more valuable to mankind than much wealth.
And at a little distance from Argyra is the river called Bolinæus, and
a town once stood there called Bolina. Apollo they say was
enamoured of a maiden called Bolina, and she fled from him and
threw herself into the sea, and became immortal through his favour.
And there is a promontory here jutting out into the sea, about which
there is a tradition that it was here that Cronos threw the sickle into
the sea, with which he had mutilated his father Uranus, so they call
the promontory Drepanum (sickle). And a little above the high road
are the ruins of Rhypæ, which is about 30 stades from Ægium. And
the district round Ægium is watered by the river Phœnix and another
river Miganitas, both of which flow into the sea. And a portico near
the town was built for the athlete Strato, (who conquered at Olympia
on the same day in the pancratium and in the wrestling), to practise
in. And at Ægium they have an ancient temple of Ilithyia, her statue
is veiled from her head to her toes with a finely-woven veil, and is of
wood except the face and fingers and toes, which are of Pentelican
marble. One of the hands is stretched out straight, and in the other
she holds a torch. One may symbolize Ilithyia’s torches thus, that the
throes of travail are to women as it were a fire. Or the torches may
be supposed to symbolize that Ilithyia brings children to the light.
The statue is by the Messenian Damophon.
And at no great distance from the temple of Ilithyia is the sacred
enclosure of Æsculapius, and statues in it of Hygiea and
Æsculapius. The iambic line on the basement says that they were by
the Messenian Damophon. In this temple of Æsculapius I had a
controversy with a Sidonian, who said that the Phœnicians had more
accurate knowledge generally about divine things than the Greeks,
and their tradition was that Apollo was the father of Æsculapius, but
that he had no mortal woman for his mother, and that Æsculapius
was nothing but the air which is beneficial for the health of mankind
and all beasts, and that Apollo was the Sun, and was most properly
called the father of Æsculapius, because the Sun in its course
regulates the Seasons and gives health to the air. All this I assented
to, but was obliged to point out that this view was as much Greek as
Phœnician, since at Titane in Sicyonia the statue of Æsculapius was
called Health, and that it was plain even to a child that the course of
the sun on the earth produces health among mankind.
At Ægium there is also a temple to Athene and another to Hera, and
Athene has two statues in white stone, but the statue of Hera may be
looked upon by none but women, and those only the priestesses.
And near the theatre is a temple and statue of beardless Dionysus.
There are also in the market-place sacred precincts of Zeus Soter,
and two statues on the left as you enter both of brass, the one
without a beard seemed to me the older of the two. And in a building
right opposite the road are brazen statues of Poseidon, Hercules,
Zeus, and Athene, and they call them the Argive gods, because the
Argive tradition says they were made at Argos, but the people of
Ægium say it was because the statues were deposited with them by
the Argives. And they say further that they were ordered to sacrifice
to these statues every day: and they found out a trick by which they
could sacrifice as required, but without any expense by feasting on
the victims: and eventually these statues were asked back by the
Argives, and the people of Ægium asked for the money they had
spent on the sacrifices first, so the Argives (as they could not pay
this) left the statues with them.
 CHAPTER XXIV.

A t Ægium there is also near the market-place a temple in

common to Apollo and Artemis, and in the market-place is a
temple to Artemis alone dressed like a huntress, and the tomb of
Talthybius the herald. Talthybius has also a monument erected to
him at Sparta, and both cities perform funeral rites in his honour. And
near the sea at Ægium Aphrodite has a temple, and next Poseidon,
and next Proserpine the daughter of Demeter, and fourthly Zeus
Homagyrius (the Gatherer). There are statues too of Zeus and
Aphrodite and Athene. And Zeus was surnamed Homagyrius,
because Agamemnon gathered together at this place the most
famous men in Greece, to deliberate together in common how to
attack the realm of Priam. Agamemnon has much renown generally,
but especially because with the army that accompanied him first,
without any reinforcements, he sacked Ilium and all the surrounding
cities. And next to Zeus Homagyrius is the temple of Pan-Achæan
Demeter. And the sea-shore at Ægium, where these temples just
described are, furnishes abundantly water good to drink from a well.
There is also a temple to Safety, the statue of the goddess may be
seen by none but the priests, but the rites are as follows. They take
from the altar of the goddess cakes made after the fashion of the
country and throw them into the sea, and say that they send them to
Arethusa in Syracuse. The people at Ægium have also several
brazen statues as Zeus as a boy, and Hercules without a beard, by
Ageladas the Argive. Priests are chosen annually for these gods,
and each of the statues remains in the house of the priest. And in
older times the most beautiful boy was chosen as priest to Zeus, and
when their beards grew then the priest’s office passed to some other
beautiful boy. And Ægium is the place where the general meeting of
the Achæans is still held, just as the Amphictyonic Council is held at
Thermopylæ and Delphi.
As you go on you come to the river Selinus, and about 40 stades
from Ægium is a place called Helice near the sea. It was once an
important city, and the Ionians had there the most holy temple of
Poseidon of Helice. The worship of Poseidon of Helice still remained
with them, both when they were driven by the Achæans to Athens,
and when they afterwards went from Athens to the maritime parts of
Asia Minor. And the Milesians as you go to the well Biblis have an
altar of Poseidon of Helice before their city, and similarly at Teos the
same god has precincts and an altar. Even Homer has written of
Helice, and of Poseidon of Helice.[13] And later on the Achæans
here, who drove some suppliants from the temple and slew them,
met with quick vengeance from Poseidon, for an earthquake coming
over the place rapidly overthrew all the buildings, and made the very
site of the city difficult for posterity to find. Previously in earthquakes,
remarkable for their violence or extent, the god has generally given
previous intimation by signs. For either continuous rain or drought
are mostly wont to precede their approach: and in winter the air is
hotter, and in summer the disk of the sun is misty and has a different
colour to its usual colour, being either redder or slightly inclining to
black. And the springs are generally deficient in water, and gusts of
wind sweeping over the district uproot the trees, and in the sky are
meteors with flames of fire, and the appearance of the stars is
unusual and excites consternation in the beholders, and moreover
vapours and exhalations rise up out of the ground. And many other
indications does the god give in the case of violent earthquakes. And
earthquakes are not all similar, but those who have paid attention to
such things from the first or been instructed by others have been
able to recognize the following phenomena. The mildest of them, if
indeed the word mildness is applicable to any of them, is when
simultaneously with the first motion of the earth and with the rocking
of buildings to their foundation a counter motion restores them to
their former position. And in such an earthquake you may see pillars
nearly rooted up falling into their places again, and walls that gaped
asunder joining again: and beams that slipped out of their fittings
slipping back again: so too in the pipes of conduits, if any pipe bursts
from the pressure of water, the broken parts weld together again
better than any workmen could adjust them. Another kind of
earthquake destroys everything within its range, and, on whatever it
spends its force, forthwith batters it down, like the military engines
employed in sieges. But the most deadly kind of earthquake may be
recognized by the following concomitants. The breath of a man in a
long-continued fever comes thicker and with much effort, and this is
marked in other parts of the body, but especially by feeling the pulse.
Similarly this kind of earthquake they say undermines the
foundations of buildings, and makes them rock to and fro, like the
effect produced by the burrowing of moles in the earth. And this is
the only kind of earthquake that leaves no trace in the earth of
previous habitation. This was the kind of earthquake that rased
Helice to the ground. And they say another misfortune happened to
the place in the winter at the same time. The sea encroached over
much of the district and quite flooded Helice with water: and the
grove of Poseidon was so submerged that the tops of the trees alone
were visible. And so the god suddenly sending the earthquake, and
the sea encroaching simultaneously, the inundation swept away
Helice and its population. A similar catastrophe happened to the
town of Sipylus which was swallowed up by a landslip. And when
this landslip occurred in the rock water came forth, and became a
lake called Saloe, and the ruins of Sipylus were visible in the lake, till
the water pouring down hid them from view. Visible too are the ruins
of Helice, but not quite as clearly as formerly, because they have
been effaced by the action of the sea.
[13] Hom. Iliad, ii. 575; viii. 203; xx. 404.
 CHAPTER XXV.

O ne may learn not only from this ruin of Helice but also from
other cases that the vengeance of heaven for outrages upon
suppliants is sure. Thus the god at Dodona plainly exhorted men to
respect suppliants. For to the Athenians in the days of Aphidas came
the following message from Zeus at Dodona.
“Think of the Areopagus and the smoking altars of the Eumenides,
for you must treat as suppliants the Lacedæmonians conquered in
battle. Slay them not with the sword, harm not suppliants. Suppliants
are inviolable.”
This the Greeks remembered when the Peloponnesians came to
Athens, in the reign of Codrus the son of Melanthus. All the rest of
the Peloponnesian army retired from Attica, when they heard of the
death of Codrus and the circumstances attending it. For they did not
any longer expect victory, as Codrus had devoted himself in
accordance with the oracle at Delphi. But some of the
Lacedæmonians got stealthily into the city by night, and at daybreak
perceived that their friends had retired, and, as the Athenians began
to muster against them, fled for safety to the Areopagus and to the
altars of the goddesses called the August.[14] And the Athenians
allowed the suppliants to depart scot-free on this occasion, but some
years later the authorities destroyed the suppliants of Athene, those
of Cylo’s party who had occupied the Acropolis, and both the
murderers and their children were considered accursed by the
goddess. Upon the Lacedæmonians too who had killed some
suppliants in the temple of Poseidon at Tænarum came an
earthquake so long-continued and violent, that no house in
Lacedæmon could stand against it. And the destruction of Helice
happened when Asteus was Archon at Athens, in the 4th year of the
101st Olympiad, in which Damon of Thuria was victor. And as there
were none left remaining at Helice the people of Ægium occupied
their territory.
And next to Helice, as you turn from the sea to the right, you will
come to the town of Cerynea, built on a hill above the high-road. It
got its name either from some local ruler or from the river Cerynites,
which rises in Arcadia in the Mountain Cerynea, and flows through
the district of those Achæans, who came from Argolis and dwelt
there through the following mischance. The fort of Mycenæ could not
be captured by the Argives owing to its strength, (for it had been built
by the Cyclopes as the wall at Tiryns also), but the people of
Mycenæ were obliged to evacuate their city because their supplies
failed, and some of them went to Cleonæ, but more than half took
refuge with Alexander in Macedonia, who had sent Mardonius the
son of Gobryas on a mission to the Athenians, and the rest went to
Cerynea, and Cerynea became more powerful through this influx of
population, and more notable in after times through this coming into
the town of the people of Mycenæ. And at Cerynea is a temple of the
Eumenides, built they say by Orestes. Whatever wretch, stained with
blood or any other defilement, comes into this temple to look round,
he is forthwith driven frantic by his fears. And for this reason people
are not admitted into this temple indiscriminately. The statues of the
goddesses in the temple are of wood and not very large: but the
statues of some women in the vestibule are of stone and artistically
carved: the natives say that they are some priestesses of the
Eumenides.
And as you return from Cerynea to the high road, and proceed along
it no great distance, the second turn to the right from the sea takes
you by a winding road to Bura, which lies on a hill. The town got its
name they say from Bura the daughter of Ion, the Son of Xuthus by
Helice. And when Helice was totally destroyed by the god, Bura also
was afflicted by a mighty earthquake, so that none of the old statues
were left in the temples. And those that happened to be at that time
away on military service or some other errand were the only people
of Bura preserved. There are temples here to Demeter, and
Aphrodite, and Dionysus, and Ilithyia. Their statues are of Pentelican
marble by the Athenian Euclides. Demeter is robed. There is also a
temple to Isis.
And as you descend from Bura to the sea is the river called
Buraicus, and a not very big Hercules in a cave, surnamed Buraicus,
whose oracular responses are ascertained by dice on a board. He
that consults the god prays before his statue, and after prayer takes
dice, plenty of which are near Hercules, and throws four on the
board. And on every dice is a certain figure inscribed, which has its
interpretation in a corresponding figure on the board. It is about 30
stades from this temple of Hercules to Helice by the direct road. And
as you go on your way from the temple of Hercules you come to a
perennial river, that has its outlet into the sea, and rises in an
Arcadian mountain, its name is Crathis as also the name of the
mountain, and from this Crathis the river near Croton in Italy got its
name. And near the Crathis in Achaia was formerly the town Ægæ,
which they say was eventually deserted from its weakness. Homer
has mentioned this Ægæ in a speech of Hera,
“They bring you gifts to Helice and Ægæ,”[15]
plainly therefore Poseidon had gifts equally at Helice and Ægæ. And
at no great distance from Crathis is a tomb on the right of the road,
and on it you will find a rather indistinct painting of a man standing by
a horse. And the road from this tomb to what is called Gaius is 30
stades: Gaius is a temple of Earth called the Broad-breasted. The
statue is very ancient. And the woman who becomes priestess
remains henceforth in a state of chastity, and before she must only
have been married once. And they are tested by drinking bull’s
blood, whoever of them is not telling the truth is detected at once and
punished. And if there are several competitors, the woman who
obtains most lots is appointed priestess.
[14] A euphemism for the Eumenides.
[15] Iliad, viii. 203.
 CHAPTER XXVI.

A nd the seaport at Ægira (both town and seaport have the same
name) is 72 stades from the temple of Hercules Buraicus. Near
the sea there is nothing notable at Ægira, from the port to the upper
part of the town is 12 stades. In Homer[16] the town is called
Hyperesia, the present name was given to it by the Ionian settlers for
the following reason. A hostile band of Sicyonians was going to
invade their land. And they, not thinking themselves a match for the
Sicyonians, collected together all the goats in the country, and
fastened torches to their horns, and directly night came on lit these
torches. And the Sicyonians, who thought that the allies of the
Hyperesians were coming up, and that this light was the campfires of
the allied force, went home again: and the Hyperesians changed the
name of their city because of these goats, and at the place where
the goat that was most handsome and the leader of the rest had
crouched down there they built a temple to Artemis the Huntress,
thinking that this stratagem against the Sicyonians would not have
occurred to them but for Artemis. Not that the name Ægira prevailed
at once over Hyperesia. Even in my time there are still some who
call Oreus in Eubœa by its old name of Hestiæa. At Ægira there is a
handsome temple of Zeus, and his statue in a sitting posture in
Pentelican marble by the Athenian Euclides. The head and fingers
and toes are of ivory, and the rest is wood gilt and richly variegated.
There is also a temple of Artemis, and a statue of the goddess which
is of modern art. A maiden is priestess, till she grows to a
marriageable age. And the old statue that stands there is, according
to the tradition of the people at Ægira, Iphigenia the daughter of
Agamemnon: and if they state what is correct, the temple must
originally have been built to Iphigenia. There is also a very ancient
temple of Apollo, ancient is the temple, ancient are the gables,
ancient is the statue of the god, which is naked and of great size.
Who made it none of the natives could tell: but whoever has seen
the Hercules at Sicyon, would conjecture that the Apollo at Ægira
was by the same hand as that, namely by Laphaes of Phlius. And
there are some statues of Æsculapius in the temple in a standing
position, and of Serapis and Isis apart in Pentelican marble. And
they worship most of all Celestial Aphrodite: but men must not enter
her temple. But into the temple of the Syrian goddess they may enter
on stated days, but only after the accustomed rites and fasting. I
have also seen another building in Ægira, in which there is a statue
of Fortune with the horn of Amalthea, and next it a Cupid with wings:
to symbolize to men that success in love is due to chance rather
than beauty. I am much of the opinion of Pindar in his Ode that
Fortune is one of the Fates, and more powerful than her sisters. And
in this building at Ægira is a statue of a man rather old and evidently
in grief, and 3 women are taking off their bracelets, and there are 3
young men standing by, and one has a breastplate on. The tradition
about him is that he died after fighting most bravely of all the people
of Ægira against the Achæans, and his brothers brought home the
news of his death, and his sisters are stripping off their bracelets out
of grief at his loss, and the people of the place call the old man his
father Sympathetic, because he is clearly grieving in the statue.
And there is a direct road from Ægira starting from the temple of
Zeus over the mountains. It is a hilly road, and about 40 stades bring
you to Phelloe, not a very important place, nor inhabited at all when
the Ionians still occupied the land. The neighbourhood of Phelloe is
very good for vine-growing, and in the rocky parts are trees and wild
animals, as wild deer and wild boars. And if any places in Greece
are well situated in respect of abundance of water, Phelloe is one of
them. And there are temples to Dionysus and Artemis, the goddess
is in bronze in the act of taking a dart out of her quiver, and
Dionysus’ statue is decorated with vermilion. As you go down
towards the seaport from Ægira and forward a little there is, on the
right of the road, a temple of Artemis the Huntress, where they say
the goat crouched down.
And next to Ægira is Pellene: the people of Pellene are the last of
the Achæans near Sicyon and Argolis. Their town was called
according to their own tradition from Pallas who they say was one of
the Titans, but according to the tradition of the Argives from the
Argive Pellen, who was they say the son of Phorbas and grandson of
Triopas. And between Ægira and Pellene there is a town subject to
Sicyon called Donussa, which was destroyed by the Sicyonians, and
which they say is mentioned by Homer in his Catalogue of
Agamemnon’s forces in the line,

“And those who inhabited Hyperesia and steep Donoessa.”

Il. ii. 573.

But when Pisistratus collected the verses of Homer, that had been
scattered about and had to be got together from various quarters,
either he or some of his companions in the task changed the name
inadvertently.[17] The people of Pellene call their seaport
Aristonautæ. To it from Ægira on the sea is a distance of 120 stades,
and it is half this distance to Pellene from the seaport. The name
Aristonautæ was given they say to their seaport because the
Argonauts put in at the harbour.
[16] Iliad, ii. 573.
[17] To Gonoessa, the reading to be found in modern texts of
Homer.
 CHAPTER XXVII.

A nd the town of Pellene is on a hill which is very steep in its

topmost peak, (indeed precipitous and therefore uninhabited),
and is built upon its more level parts not continuously, but is cut as it
were into two parts by the peak which lies between. And as you
approach Pellene you see a statue of Hermes on the road called
Dolios (wily), he is very ready to accomplish the prayers of people: it
is a square statue, the god is bearded and has a hat on his head. On
the way to the town there is also a temple of Athene made of the
stone of the country, her statue is of ivory and gold by they say
Phidias, who earlier still made statues of Athene at Athens and
Platæa. And the people of Pellene say that there is a shrine of
Athene deep underground under the base of her statue, and that the
air from it is damp and therefore good for the ivory. And above the
temple of Athene is a grove with a wall built round it to Artemis called
the Saviour, their greatest oath is by her. No one may enter this
grove but the priests, who are chiefly chosen out of the best local
families. And opposite this grove is the temple of Dionysus called the
Lighter, for when they celebrate his festival they carry torches into
his temple by night, and place bowls of wine all over the city. At
Pellene there is also a temple of Apollo Theoxenius, the statue is of
bronze, and they hold games to Apollo called Theoxenia, and give
silver as a prize for victory, and the men of the district contend. And
near the temple of Apollo is one of Artemis, she is dressed as an
archer. And there is a conduit built in the market-place, their baths
have to be of rain-water for there are not many wells with water to
drink below the city, except at a place called Glyceæ. And there is an
old gymnasium chiefly given up to the youths to practise in, nor can
any be enrolled as citizens till they have arrived at man’s estate.
Here is the statue of Promachus of Pellene, the son of Dryon, who
won victories in the pancratium, one at Olympia, three at the
Isthmus, and two at Nemea, and the people of Pellene erected two
statues to him, one at Olympia, and one in the gymnasium, the latter
in stone and not in brass. And it is said that in the war between
Corinth and Pellene Promachus slew most of the enemy opposed to
him. It is said also that he beat at Olympia Polydamas of Scotussa,
who contended a second time at Olympia, after coming home safe
from the King of the Persians. But the Thessalians do not admit that
Polydamas was beaten, and they bring forward to maintain their view
the line about Polydamas,

“O Scotoessa, nurse of the invincible Polydamas.”

However the people of Pellene hold Promachus in the highest

honour. But Chæron, though he won two victories in wrestling, and 4
at Olympia, they do not even care to mention, I think because he
destroyed the constitution of Pellene, receiving a very large bribe
from Alexander the son of Philip to become the tyrant of his country.
At Pellene there is also a temple of Ilithyia, built in the smaller half of
the town. What is called Poseidon’s chapel was originally a parish
room, but is not used in our day, but it still continues to be held
sacred to Poseidon, and is under the gymnasium.
And about 60 stades from Pellene is Mysæum, the temple of Mysian
Demeter. It was built they say by Mysius an Argive, who also
received Demeter into his house according to the tradition of the
Argives. There is a grove at Mysæum of all kinds of trees, and plenty
of water springs up from some fountains. And they keep the feast
here to Demeter 7 days, and on the third day of the feast the men
withdraw from the temple, and the women perform there alone
during the night their wonted rites, and not only are the men
banished but even male dogs. And on the following day, when the
men return to the temple, the women and men mutually jest and
banter one another. And at no great distance from Mysæum is the
temple of Æsculapius called Cyros, where men are healed by the
god. Water too flows freely there, and by the largest of the fountains
is a statue of Æsculapius. And some rivers have their rise in the hills
above Pellene: one of them, called Crius from the Titan Crius, flows
in the direction of Ægira.... There is another river Crius which rises at
the mountain Sipylus and is a tributary of the Hermus. And on the
borders between Pellene and Sicyonia is the river Sythas, the last
river in Achaia, which has its outlet in the Sicyonian sea.
BOOK VIII.—ARCADIA.