No More Learning

24. Among the rivers is the Cephissus, having its source from the
Trinemeis, it flows through the plain (where are the Gephyra, and the
Gephyrismi) between the legs or walls extending from the Asty to the
Piræus, and empties itself into the Phalericum. Its character is chiefly
that of a winter torrent, for in the summer time it fails altogether.
Such also, for the most part, is the Ilissus, which flows from the other
side of the Asty to the same coast, from the parts above Agra, and the
Lyceium, and the fountain celebrated by Plato in the Phædrus. So much
then respecting Attica.




CHAPTER II.


1. Next in order is Bœotia. When I speak of this country, and of the
contiguous nations, I must, for the sake of perspicuity, repeat what I
have said before.

We have said, that the sea-coast stretches from Sunium to the north as
far as Thessalonica, inclining a little toward the west, and having the
sea on the east, that parts situated above this shore towards the west
extend like belts[328] parallel to one another through the whole
country. The first of these belts is Attica with Megaris, the eastern
side of which extends [CAS. 400] from Sunium to Oropus, and Bœotia; on
the western side is the isthmus, and the Alcyonian sea commencing at
Pagæ and extending as far as the boundaries of Bœotia near Creusa, the
remaining two sides are formed by the sea-shore from Sunium to the
Isthmus, and the mountain tract nearly parallel with this, which
separates Attica from Bœotia.

The second belt is Bœotia, stretching from east to west from the Eubœan
sea to the Crisæan Gulf, nearly of equal length with Attica, or perhaps
somewhat less; in quality of soil however it greatly surpasses Attica.

2. Ephorus declares the superiority of Bœotia over the bordering nations
not only in this respect, but also because it alone has three seas
adjoining it, and a great number of harbours. At the Crisæan and
Corinthian Gulfs it received the commodities of Italy, Sicily, and
Africa. Towards Eubœa the sea-coast branches off on each side of the
Euripus; in one direction towards Aulis and Tanagrica, in the other, to
Salganeus and Anthedon; on one side there is an open sea to Egypt, and
Cyprus, and the islands; on the other to Macedonia, the Propontis, and
the Hellespont. He adds also that Eubœa is almost a part of Bœotia,
because the Euripus is very narrow, and the opposite shores are brought
into communication by a bridge of two plethra in length. [329]

For these reasons he praises the country, and says, that it has natural
advantages for obtaining supreme command, but that from want of careful
education and learning, even those who were from time to time at the
head of affairs did not long maintain the ascendency they had acquired,
as appears from the example of Epaminondas; at his death the Thebans
immediately lost the supremacy they had just acquired. This is to be
attributed, says Ephorus, to their neglect of learning, and of
intercourse with mankind, and to their exclusive cultivation of military
virtues. It must be added also, that learning and knowledge are
peculiarly useful in dealing with Greeks, but in the case of Barbarians,
force is preferable to reason. In fact the Romans in early times, when
carrying on war with savage nations, did not require such
accomplishments, but from the time that they began to be concerned in
transactions with more civilized people, they applied themselves to
learning, and so established universal dominion.

3. Bœotia was first occupied by Barbarians, Aones, and Temmices, a
wandering people from Sunium, by Leleges, and Hyantes. Then the
Phœnicians, who accompanied Cadmus, possessed it. He fortified the
Cadmeian land, and transmitted the government to his descendants. The
Phœnicians founded Thebes, and added it to the Cadmeian territory. They
preserved their dominion, and exercised it over the greatest part of the
Bœotians till the time of the expedition of the Epigoni. At this period
they abandoned Thebes for a short time, but returned again. In the same
manner when they were ejected by Thracians and Pelasgi, they established
their rule in Thessaly together with the Arnæi for a long period, so
that all the inhabitants obtained the name of Bœotians. They returned
afterwards to their own country, at the time the Æolian expedition was
preparing at Aulis in Bœotia which the descendants of Orestes were
equipping for Asia. After having united the Orchomenian tract to Bœotia
(for formerly they did not form one community, nor has Homer enumerated
these people with the Bœotians, but by themselves, calling them Minyæ)
with the assistance of the Orchomenians they drove out the Pelasgi, who
went to Athens, a part of which city is called from this people
Pelasgic. The Pelasgi however settled below Hymettus. The Thracians
retreated to Parnassus. The Hyantes founded Hyampolis in Phocis.

4. Ephorus relates that the Thracians, after making treaty with the
Bœotians, attacked them by night, when encamped in a careless manner
during a time of peace. The Thracians when reproached, and accused of
breaking the treaty, replied, that they had not broken it, for the
conditions were “by day,” whereas they had made the attack by night,
whence the common proverb, “a Thracian shuffle. ”

The Pelasgi and the Bœotians also went during the war to consult the
oracle. He cannot tell, he says, what answer was given to the Pelasgi,
but the prophetess replied to the Bœotians that they would prosper by
committing some act of impiety. The messengers sent to consult the
oracle suspecting the prophetess of favouring the Pelasgi on account of
their relationship, (for the temple had originally belonged to the
Pelasgi,) seized the woman, and threw her upon a burning pile,
considering, that whether her conduct had been right or [CAS. 402]
wrong, in either case they were right; for if she had uttered a
deceitful answer she was duly punished; but if not, they had only
complied with the command of the oracle. Those in charge of the temple
did not like to put to death, particularly in the temple, the
perpetrators of this act without a formal judgment, and therefore
subjected them to a trial. They were summoned before the priestesses,
who were also the prophetesses, being the two survivors out of the
three. The Bœotians alleged that there was no law permitting women to
act as judges; an equal number of men were therefore chosen. The men
acquitted; the women condemned. As the votes were equal, those for
acquittal prevailed. Hence at Dodona it is to the Bœotians only that men
deliver oracles. The prophetesses however give a different meaning to
the answer of the oracle, and say, that the god enjoins the Bœotians to
steal the tripods used at home, and to send them annually to Dodona.
This they did, for they were in the habit of carrying away by night some
of the dedicated tripods, which they concealed in their clothes, in
order to convey them clandestinely as offerings to Dodona.

5. After this they assisted Penthilus in sending out the Æolian colony,
and despatched a large body of their own people with him, so that it was
called the Bœotian colony.

A long time afterwards the country was devastated during the war with
the Persians at Platææ. They afterwards so far recovered their power,
that the Thebans, having vanquished the Lacedæmonians in two
battles,[330] disputed the sovereignty of Greece. Epaminondas, however,
was killed, and they were disappointed in their hope of obtaining this
supremacy. They, nevertheless, fought in defence of the Greeks against
the Phocæans, who had plundered their common temple. Reduced by this
war, and by the Macedonians, at the time they invaded Greece, they lost
their city, which was afterwards restored to them, and rebuilt by the
Macedonians themselves, who had razed it. [331] From that period to our
own times their affairs have continued to decline, nor do they retain
the appearance even of a considerable village. Other cities (of Bœotia)
have experienced a similar fate, with the exception of Tanagra and
Thespiæ, which in comparison with Thebes are in a tolerable condition.

6. We are next to make a circuit of the country, beginning at the
sea-coast, opposite Eubœa, which is continuous with that of Attica.

We begin this circuit from Oropus, and the Sacred Harbour,[332] which is
called Delphinium, opposite to which is the ancient Eretria in Eubœa,
having a passage across of 60 stadia. After Delphinium, at the distance
of 20 stadia, is Oropus, and opposite to this is the present
Eretria. [333] There is a passage over to it of 40 stadia.

7. Next is Delium,[334] a place sacred to Apollo, in imitation of that
at Delos. It is a small town of the Tanagræans, at the distance of 30
stadia from Aulis.

To this place the Athenians, after their defeat in battle, fled in
disorder. [335] In the flight, Socrates the philosopher (who having lost
his horse, was serving on foot) observed Xenophon, the son of Gryllus,
upon the ground, fallen from his horse; he raised him upon his shoulders
and carried him away in safety, a distance of many stadia, until the
rout was at an end.

8. Then follows a great harbour, which is called Bathys (or deep
harbour): then Aulis,[336] a rocky spot, and a village of the
Tanagræans, with a harbour capable of containing 50 small vessels. So
that probably the naval station of the [CAS. 403] Greeks was in the
Great Harbour. Near it is the Chalcidic Euripus, to which, from Sunium,
are 70 stadia. On the Euripus, as I have already said, there is a bridge
of two plethra in length;[337] at each end is a tower, one on the side
of Chalcis, the other on the side of Bœotia; and a passage (for the
water) is constructed between them. [338] With regard to the tide of the
Euripus, it is sufficient to say thus much, that according to report, it
changes seven times each day and night; the cause must be investigated
elsewhere.

9. Salganeus is a place situated near the Euripus, upon a height. It has
its name from Salganeus, a Bœotian, who was buried there. He was guide
to the Persians, when they sailed into this passage from the Maliac
Gulf. It is said, that he was put to death before they reached the
Euripus, by the commander of the fleet, Megabates, as a traitor, for
conducting the fleet deceitfully into a narrow opening of the sea,
having no outlet. The Barbarian, however, perceived his mistake, and
regretting what he had done, thought him worthy of burial, because he
had been unjustly put to death.

10. Near Oropus[339] is a place called Graia, the temple also of
Amphiaraus, and the monument of Narcissus the Eretrian, surnamed
Sigelus, (the Silent,) because passers-by keep silence. Some say that
Graia and Tanagra[340] are the same. The territory of Pœmandris,
however, is the same as that of Tanagra. The Tanagræans are also called
Gephyræans. The temple of Amphiaraus was transferred by command of an
oracle to this place from the Thebaic Cnopia.

11. Mycalessus is a village in the Tanagrian district. It lies upon
the road from Thebes to Chalcis. It is called in the Bœotian dialect
Mycalettus. Harma, also, an uninhabited village in the Tanagrian
territory, derives its name from the chariot (ἅρμα) of Amphiaraus, and
is a different place from Harma in Attica, near Phyle,[341] a demus of
Attica bordering upon Tanagra. There the proverb originated,

“When it has lightened through Harma,”

The Pythaïstæ, as they are called, signify, by the order of an oracle,
the occurrence of any lightning when they are looking in the direction
of Harma, and despatch the sacrifice to Delphi whenever it is observed.
They were to keep watch for three months, and for three days and nights
in each month, at the altar of Jupiter Astrapius, or Dispenser of
lightning. This altar is in the wall, between the Pythium and the
Olympium. Respecting the Bœotian Harma, some say, that Amphiaraus fell
in battle out of his chariot, [harma,] near the spot where his temple
now stands, and that the chariot was drawn empty to the place, which
bears the same name [Harma]. [342] Others say, that the chariot of
Adrastus, in his flight, was there dashed in pieces, but that he himself
escaped on his horse Areion. According to Philochorus, his life was
preserved by the inhabitants of the village; in consequence of which
they obtained among the Argives the right of citizenship.

12. On going from Thebes to Argos,[343] on the left hand is Tanagra; and
[near the road] on the right lies Hyria. Hyria now belongs to the
Tanagrian territory, but formerly to the Thebais. Here Hyrieus is fabled
to have lived, and here is the scene of the birth of Orion, which Pindar
mentions in the dithyrambics. It is situated near Aulis. Some persons
say that Hysiæ is called Hyria, which belongs to Parasopia, situated
below Cithæron, near Erythræ, in the inland parts; it is a colony of the
Hyrienses, and was founded by Nycteus, the father of Antiope. There is
also in the Argive territory a village, Hysiæ, the inhabitants of which
are called Hysiatæ. Erythræ in Ionia is a colony of this Erythræ.

Heleon, [CAS. 405] a Tanagrian village, has its name from (Hele) the
marshes there.

13. After Salganeus is Anthedon, a city with a harbour, the last on the
Bœotian coast towards Eubœa, as the poet says,

“Anthedon at the extremity. ”[344]

As we proceed a little farther, there are besides two small towns,
belonging to the Bœotians, Larymna, near which the Cephissus discharges
its waters; and farther above, Halæ, of the same name as the Attic
demus. Opposite to this coast is situated, it is said, Ægæ[345] in
Eubœa, where is the temple of the Ægæan Neptune, of which we have before
spoken. There is a passage across from Anthedon to Ægæ of 120 stadia,
and from the other places much less than this. The temple is situated
upon a lofty hill, where was once a city. Near Ægæ was Orobiæ. [346] In
the Anthedonian territory is the mountain Messapius,[347] which has its
name from Messapus, who when he came into Iapygia called it Messapia.
Here is laid the scene of the fable respecting the Anthedonian Glaucus,
who, it is said, was transformed into a sea-monster. [348]

14. Near Anthedon is a place called Isus, and esteemed sacred, belonging
to Bœotia; it contains remains of a city, and the first syllable of Isus
is short. Some persons are of opinion, that the verse ought to be
written, Ἶσόν τε ζαθέην Ἀνθηδόνα τ’ ἐσχατόωσαν,

“The sacred Isus, and the extreme Anthedon,”

lengthening the first syllable by poetical licence for the sake of the
metre, instead of Νῖσάν τε ζαθέην,

“The sacred Nisa;”

for Nisa is not to be found anywhere in Bœotia, as Apollodorus says in
his observations on the Catalogue of the Ships; so that Nisa could not
stand in this passage, unless by Nisa Homer meant Isus, for there was a
city Nisa, in Megaris, from whence Isus was colonized, situated at the
base of Cithæron, but it exists no longer. [349] Some however write
Κρεῦσάν τε ζαθέην,

“The sacred Creusa,”

meaning the present Creusa, the arsenal of the Thespieans, situated on
the Crisæan Gulf. Others write the passage Φαράς τε ζαθέας,

“The sacred Pharæ,”

Pharæ is one of the four villages, (or Tetracomiæ,) near Tanagra,
namely, Heleon, Harma, Mycalessus, Pharæ. Others again write the passage
thus, Νῦσάν τε ζαθέην,

“The sacred Nysa. ”

Nysa is a village of Helicon.

Such then is the description of the sea-coast opposite Eubœa.

15. The places next in order, in the inland parts, are hollow plains,
surrounded everywhere on the east and west by mountains; on the south by
the mountains of Attica, on the north by those of Phocis: on the west,
Cithæron inclines, obliquely, a little above the Crisæan Sea; it begins
contiguous to the mountains of Megaris and Attica, and then makes a bend
towards the plains, and terminates near the Theban territory.

16. Some of these plains become lakes, by rivers spreading over or
falling into them and then flowing off. Some are dried up, and being
very fertile, are cultivated in every possible way. But as the ground
underneath is full of caverns and fissures, it has frequently happened,
that violent earthquakes have obstructed some passages, and formed
others under-ground, or on the surface, the water being carried off,
either by subterranean channels, or by the formation of lakes and rivers
on the surface. If the deep subterranean passages are stopped up, the
waters of the lakes increase, so as to inundate and cover cities and
whole districts, which become uncovered, if the same or other passages
are again opened. The same regions are thus traversed in boats or on
foot, according [CAS. 405] to circumstances; and the same cities are,
occasionally, on the borders of, or at a distance from, a lake.

17. One of two things took place. The cities either retained their
sites, when the rise of the water was insufficient to overflow the
houses, or they were deserted and rebuilt in some other place, when the
inhabitants, being frequently exposed to danger from their vicinity to
the lake, released themselves from further apprehension, by changing
to a more distant or higher situation. It followed that the cities
thus rebuilt retained the same name. Formerly, they might have had a
name derived from some accidental local circumstance, but now the site
does not correspond with the derivation of the name. For example, it
is probable that Platææ was so called, from πλάτη, or the flat part of
the oar, and Platæans from gaining their livelihood by rowing; but at
present, since they live at a distance from the lake, the name can no
longer, with equal propriety, be derived from this local circumstance.
Helos also, and Heleon, and Heilesium[350] were so called from their
situation close to ἕλη, (Hele,) or marshes; but at present the case is
different with all these places; either they have been rebuilt, or the
lake has been greatly reduced in height by a subsequent efflux of its
waters; for this is possible.

18. This is exemplified particularly in the Cephissus,[351] which fills
the lake Copais. [352] When the increase of the water of that lake was so
great, that Copæ was in danger of being swallowed up, (the city is
mentioned by the poet, and from it the lake had its name,)[353] a
fissure in the ground, which took place not far from the lake, and near
Copæ, opened a subterraneous channel, of about 30 stadia in length, and
received the river, which reappeared on the surface, near Upper Larymna
in Locris; for, as has been mentioned, there is another Larymna, in
Bœotia, on the sea, surnamed the Upper by the Romans. The place where
the river rises again is called Anchoë, as also the lake near it. It is
from this point that the Cephissus begins its course[354] to the sea.
When the overflowing of the water ceased, there was also a cessation of
danger to the inhabitants on the banks, but not before some cities had
been already swallowed up. When the outlets were again obstructed,
Crates the Miner, a man of Chalcis, began to clear away the
obstructions, but desisted in consequence of the Bœotians being in a
state of insurrection; although, as he himself says, in the letter to
Alexander, many places had been already drained; among these, some
writers supposed was the site of the ancient Orchomenus; others, that of
Eleusis, and of Athens on the Triton. These cities are said to have been
founded by Cecrops, when he ruled over Bœotia, then called Ogygia, but
that they were afterwards destroyed by inundations. It is said, that
there was a fissure in the earth near Orchomenus, that admitted the
river Melas,[355] which flows through the territory of Haliartus, and
forms there a marsh, where the reed grows of which the musical pipe is
made. [356] But this river has entirely disappeared, being carried off by
the subterraneous channels of the chasm, or absorbed by the lakes and
marshes about Haliartus; whence the poet calls Haliartus grassy,

“And the grassy Haliartus. ”[357]

19. These rivers descend from the Phocian mountains, and among them the
Cephissus,[358] having its source at Lilæa, a Phocian city, as Homer
describes it;

“And they who occupied Lilæa, at the sources of
Cephissus. ”[359]

It flows through Elateia,[360] the largest of the cities among the
Phocians, through the Parapotamii, and the Phanoteis, which are also
Phocian towns; it then goes onwards to Chæroneia in Bœotia; afterwards,
it traverses the districts of Orchomenus and Coroneia, and discharges
its waters into the lake Copais. The Permessus and the Olmeius[361]
descend from Helicon, and uniting their streams, fall into the lake
Copais near Haliartus. The waters of other streams likewise discharge
themselves into it. It is a large lake with a circuit of 380
stadia;[362] the outlets are nowhere visible, if we [CAS. 407] except
the chasm which receives the Cephissus, and the marshes.

20. Among the neighbouring lakes are Trephea[363] and Cephissis. Homer
mentions it;

“Who dwelt in Hyla, intent upon amassing wealth, close to the
lake Cephissis;”[364]

for he did not mean to specify the lake Copais, as some suppose, but
that called Hylicus,[365] from the neighbouring village, which is called
Hylæ: nor did he mean Hyda, as some write the passage,

“He lived in Hyda,”

for there is a place of this name in Lydia,

“at the foot of the snowy Tmolus, in the fruitful country of
Hyda;”[366]

and another in Bœotia; he therefore adds to

“behind the lake Cephissis,”

these words,

“near dwelt other Bœotians. ”

For the Copais is of great extent, and not situated in the Theban
district, but the other is small, and filled from the former by
subterraneous channels; it is situated between Thebes[367] and Anthedon.
Homer however makes use of the word in the singular number, sometimes
making the first syllable long by poetical licence, as in the Catalogue,
ἠδ’ Ὕλην καὶ Πετεῶνα,[368] and sometimes shortening it, as in this
instance; Ὅς ῥ’ ἐν Ὗλῃ ναίεσκε; and again, Tychius Σκυτοτόμων ὄχ’
ἄριστος Ὕλῃ ἔνι οἰκία ναίων. [369] Nor do some persons correctly write in
this passage, Ὗδῃ ἔνι,

“In Hyda,”

for Ajax was not to send for his shield from Lydia.

21. [370]The lakes themselves would indicate the order in which the
places stand, and thence it would be easy to perceive that the poet,
when naming them, whether they were places of importance or otherwise,
has observed no order. Indeed it would be difficult in the enumeration
of so many places, obscure for the most part, and situated in the
interior, to preserve a regular order. The sea-coast affords more
convenient means of doing this; the places there are better known, and
the sea affords greater facilities for marking their position. We shall
therefore endeavour to take our point of departure from the sea-coast,
and without further discussion, shall follow the poet in his enumeration
of places; at the same time, taking from other sources whatever may
prove useful to us, but which has been omitted by him. He begins from
Hyria and Aulis, of which we have already spoken.

22. Schœnus[371] is a district of the Theban territory on the road to
Anthedon, distant from Thebes about 50 stadia. A river of the name of
Schœnus flows through it.

23. Scolus[372] is a village belonging to the district of Parasopia
situated at the foot of Cithæron; it is a rugged place, and scarcely
habitable, hence the proverbial saying,

“Neither go yourself, nor follow any one going to Scolus. ”

It is said that Pentheus was brought from thence, and torn in pieces.
There was among the cities near Olynthus another of the name of Scolus.
We have said that in the Heracleian Trachinia there was a village of the
name of Parasopii, beside which runs a river Asopus, and that there is
another river Asopus in Sicyonia, and that the country through which it
flows is called Asopia. There are however other rivers of the same name.

24. The name of Eteonus was changed to that of Scarphe, which belongs to
Parasopia. [Parasopia belongs to the Thebais,] for the Asopus and the
Ismenus flow through the plain in front of Thebes. There is the fountain
Dirce, and also Potniæ, where is laid the fable of Glaucus of Potniæ,
who was torn in pieces near the city by Potnian mares. The Cithæron[373]
terminates not far from Thebes. The Asopus flows by it, and washes the
foot of the mountain, and occasions the Parasopii to be distributed
among several settlements, but all of these bodies of people are subject
to the [CAS. 409] Thebans. (Other writers say, that Scolus, Eteonus,
and Erythræ, are in the district of Platææ, for the Asopus flows past
Platææ, and discharges its waters into the sea near Tanagra. ) In the
Theban territory are Therapnæ and Teumessus, which Antimachus has
extolled in a long poem, enumerating excellencies which it had not;

“There is a small hill exposed to the winds,” &c. :

but the lines are well known.

25. He calls the present place Thespiæ[374] by the name of Thespia, for
there are many names, of which some are used both in the singular and in
the plural number, in the masculine and in the feminine gender, and some
in either one or the other only. It is a city close to Helicon, lying
more to the south. The city itself and Helicon are situated on the
Crisæan Gulf. Thespiæ has an arsenal Creusa, or, as it is also named,
Creusia. In the Thespian territory, in the part lying towards Helicon,
is Ascra,[375] the birth-place of Hesiod. It is on the right of Helicon,
situated upon a lofty and rocky spot, at the distance of about 40 stadia
from Thespiæ. Hesiod has satirized it in verses addressed to his father,
for formerly emigrating (to this place) from Cume in Ætolia, as follows:

“He dwelt near Helicon in a wretched village, Ascra; bad in
winter, in summer intolerable, and worthless at any
season. ”[376]

Helicon is contiguous to Phocis on its northern, and partly on its
western side, as far as the last harbour of Phocis, which is called from
its characteristic situation, Mychus, or the Recess.

Just above this part of the Crisæan Gulf, Helicon, Ascra, Thespiæ, and
its arsenal Creusa, are situated.
This is considered as the part of the
Crisæan and of the Corinthian Gulf which recedes most inland. The coast
extends 90 stadia from the recess of the harbour to Creusa, and thence
120 as far as the promontory called Holmiæ. In the most retired part of
the Crisæan Gulf, Pagæ and Œnoa, which I have already mentioned, are
situated.

Helicon, not far distant from Parnassus, rivals it in height[377] and
circumference. Both mountains are covered with snow, and are rocky. They
do not occupy a circuit of ground of great extent. There are, the fane
of the Muses, the Horse-fountain Hippocrene,[378] and the grottoes of
the nymphs, the Leibethrides. Hence it might be conjectured, that
Helicon was consecrated to the Muses, by Thracians, who dedicated also
Pieris, the Leibethrum, and Pimpleia to the same goddesses. The
Thracians were called Pieres, and since their expulsion, the Macedonians
possess these places.

It has been remarked, that the Thracians, (having expelled the Bœotians
by force,) and the Pelasgi, and other barbarous people, settled in this
part of Bœotia.

Thespiæ was formerly celebrated for a statue of Cupid by Praxiteles.
Glycera the courtesan, a native of Thespiæ, received it as a present
from the artist, and dedicated it as a public offering to her
fellow-citizens.

Persons formerly used to repair thither to see the Cupid, where there
was nothing else worth seeing. This city, and Tanagra, alone of the
Bœotian cities exist at present, while of others there remain nothing
but ruins and names.

26. [CAS. 410] After Thespiæ the poet enumerates Graia and Mycalessus,
of which we have before spoken.

He proceeds as before,

“They who lived near Harma, Eilesium, and Erythræ,
And they who occupied Eleon, Hyle, and Peteon. ”[379]

Peteon is a village of the Thebais near the road to Anthedon. Ocalea is
midway between Haliartus,[380] and Alalcomenæ,[381] it is distant from
each 30 stadia. A small river of the same name flows by it. Medeon,
belonging to Phocis, is on the Crisæan Gulf, distant from Bœotia 160
stadia. The Medeon of Bœotia has its name from that in Phocis. It is
near Onchestus, under the mountain Phœnicium,[382] whence it has the
appellation of Phœnicis. This mountain is likewise assigned to the
Theban district, but by others to the territories of Haliartus, as also
Medeon and Ocalea.

27. Homer afterwards names,

“Copæ, and Eutresis, and Thisbe, abounding with doves. ”[383]

We have spoken of Copæ. It lies towards the north on the lake Copais.
The other cities around are, Acræphiæ, Phœnicis, Onchestus, Haliartus,
Ocalea, Alalcomenæ, Tilphusium, Coroneia. Formerly, the lake had no one
general name, but derived its appellation from every settlement on its
banks, as Copaïs from Copæ,[384] Haliartis from Haliartus, and other
names from other places, but latterly the whole has been called Copaïs,
for the lake is remarkable for forming at Copæ the deepest hollow.
Pindar calls it Cephissis, and places near it, not far from Haliartus
and Alalcomenæ, the fountain Tilphossa, which flows at the foot of Mount
Tilphossius. At the fountain is the monument of Teiresias, and in the
same place the temple of the Tilphossian Apollo.

28. After Copæ, the poet mentions Eutresis, a small village of the
Thespians. [385] Here Zethus and Amphion lived before they became kings
of Thebes.

Thisbē is now called Thisbæ. The place is situated a little above the
sea-coast on the confines of the Thespienses, and the territory of
Coroneia; on the south it lies at the foot of Cithæron. It has an
arsenal in a rocky situation abounding with doves, whence the poet terms
it

“Thisbe, with its flights of doves. ”

Thence to Sicyon is a voyage of 160 stadia.

29. He next recites the names of Coroneia, Haliartus, Platææ, and
Glissas.

Coroneia[386] is situated upon an eminence, near Helicon. The Bœotians
took possession of it on their return from the Thessalian Arne, after
the Trojan war, when they also occupied Orchomenus. Having become
masters of Coroneia, they built in the plain before the city the temple
of the Itonian Minerva, of the same name as that in Thessaly, and called
the river [CAS. 411] flowing by it, Cuarius, the name of the Thessalian
river. Alcæus, however, calls it Coralius in these words,

“Minerva, warrior queen, who o’er Coroneia keepest watch
before thy temple, on the banks of Coralius. ”

The festival Pambœotia was here celebrated. Hades is associated with
Minerva, in the dedication of the temple, for some mystical reason. The
inhabitants of the Bœotian Coroneia are called Coronii, those of the
Messenian Coroneia, Coronenses.

30. Haliartus[387] is no longer in existence, it was razed in the war
against Perseus. The territory is occupied by the Athenians, to whom it
was given by the Romans. It was situated in a narrow spot between an
overhanging mountain and the lake Copaïs, near the Permessus, the
Olmeïus, and the marsh that produces the flute-reed.

31. Platææ, which the poet uses in the singular number, lies at the foot
of Cithæron, between this mountain and Thebes, on the road to Athens and
Megara; it is on the borders of Attica and Bœotia, for Eleutheræ is
near, which some say belongs to Attica, others to Bœotia. We have said
that the Asopus flows beside Platææ. There the army of the Greeks
entirely destroyed Mardonius and three hundred thousand Persians. They
dedicated there a temple to Jupiter Eleutherius, and instituted
gymnastic games, called Eleutheria, in which the victor was crowned. The
tombs erected at the public expense, in honour of those who died in the
battle, are to be seen there. In the Sicyonian district is a demus
called Platææ, where the poet Mnasalces was born:

“the monument of Mnasalces of Platææ. ”

Glissas,[388] Homer says, is a village on Mount Hypatus, which is near
Teumessus and Cadmeia, in the Theban territory. * * * * * * * beneath is
what is called the Aonian plain, which extends from Mount Hypatus [to
Cadmeia? ]. [389]

32. By these words of the poet,

“those who occupied under Thebes,”

some understand a small town, called Under-Thebes, others Potniæ, for
Thebes was abandoned after the expedition of the Epigoni, and took no
part in the Trojan war. Others say that they did take part in it, but
that they lived at that time under Cadmeia, in the plain country, after
the incursion of the Epigoni, being unable to rebuild the Cadmeia. As
Thebes was called Cadmeia, the poet says that the Thebans of that time
lived “under Thebes” instead of “under Cadmeia. ”

33. The Amphictyonic council usually assembled at Onchestus, in the
territory of Haliartus, near the lake Copaïs, and the Teneric plain. It
is situated on a height, devoid of trees, where is a temple of Neptune
also without trees. For the poets, for the sake of ornament, called all
sacred places groves, although they were without trees. Such is the
language of Pindar, when speaking of Apollo:

“He traversed in his onward way the earth and sea; he stood
upon the heights of the lofty mountains; he shook the caves in
their deep recesses, and overthrew the foundations of the
sacred groves” or temples.

As Alcæus is mistaken in the altering the name of the river Cuarius, so
he makes a great error in placing Onchestus at the extremities of
Helicon, whereas it is situated very far from this mountain.

34. The Teneric plain has its name from Tenerus. According to mythology,
he was the son of Apollo and Melia, and declared the answers of the
oracle at the mountain Ptoum,[391] which, the same poet says, had three
peaks:

“At one time he occupied the caves of the three-headed Ptoum;”

and he calls Tenerus

“the prophet, dwelling in the temple, and having the same name
as the soil on which it stands. ”

The Ptoum is situated above the Teneric plain, and the lake Copaïs, near
Acræphium.

Both [CAS. 413] the oracle and the mountain belonged to the Thebans.

Acræphium[392] itself is situated upon a height. This, it is said, is
the place called Arnē by the poet, having the same name as the
Thessalian Arnē.

35. Some say that Arnē and Mideia were swallowed up by the lake.
Zenodotus, however, when he writes the verse thus,

“they who occupied Ascra abounding with vines,”[393]

does not seem to have read Hesiod’s description of his native country,
and what has been said by Eudoxus, who relates things much more to the
disparagement of Ascra. For how could any one believe that such a place
could have been described by the poet as

“abounding with vines? ”

Neither are those persons in the right, who substitute in this passage
Tarnē for Arnē, for there is not a place of the name of Tarne to be
found in Bœotia, although there is in Lydia. Homer mentions it,

“Idomeneus then slew Phæstus, the son of Borus, the artificer,
who came from the fruitful soil of Tarnē. ”[394]

Besides Alalcomenæ and Tilphossium, which are near the lake, Chæroneia,
Lebadia, and Leuctra, are worthy of notice.

36. The poet mentions Alalcomenæ,[395] but not in the Catalogue;

“the Argive Juno and Minerva of Alalcomenæ. ”[396]

It has an ancient temple of Minerva, which is held in great veneration.
It is said that this was the place of her birth, as Argos was that of
Juno, and that Homer gave to both these goddesses designations derived
from their native places. Perhaps for this reason he has not mentioned,
in the Catalogue, the inhabitants; for having a sacred character, they
were exempted from military service. Indeed the city has never suffered
devastation by an enemy, although it is inconsiderable in size, and its
position is weak, for it is situated in a plain.

All in reverence to the goddess abstained from every act of violence;
wherefore the Thebans, at the time of the expedition of the Epigoni,
abandoning their own city, are said to have taken refuge here, and on
the strong mountain above it, the Tilphossium. [397] Below Tilphossium is
the fountain Tilphossa, and the monument of Teiresias, who died there on
the retreat.

37. Chæroneia[398] is near Orchomenus,[399] where Philip, the son of
Amyntas, after having overcome, in a great battle,[400] the Athenians,
Bœotians, and Corinthians, became the master of Greece. There are seen
the sepulchres erected at the public charge of the persons who fell in
that battle.

38. At Lebadeia[401] is the oracle of Jupiter Trophonius, having a
descent through an opening, which leads under-ground. The person himself,
who consults the oracle, descends into it. It is situated between
Helicon and Chæroneia, near Coroneia.

39. Leuctra[402] is the place where Epaminondas overcame the
Lacedæmonians in a great battle, and first weakened their power; for
after that time they were never able to regain the supremacy over the
Greeks, which they before possessed, and particularly after they were
defeated in a second battle at Mantinea. Even after these reverses they
preserved their independence until the establishment of the Roman
dominion, and were always respected by that people on account of the
excellency of their form of government. The field of battle is shown on
the road which leads from Platææ to Thespiæ.

40. The poet next mentions the Orchomenians in the Catalogue, and
distinguishes them from the Bœotian nation. He gives to Orchomenus the
epithet Minyeian from the nation of the Minyæ. They say that a colony of
the Minyeians went hence to Iolcus,[403] and from this circumstance the
Argonauts were called Minyæ. It appears that, anciently, it was a rich
[CAS. 414] and very powerful city. Homer bears witness to its wealth,
for in his enumeration of places of great opulence, he says,

“Not all that is brought to Orchomenus, or to Ægyptian Thebes. ”[404]

Of its power there is this proof, that the Thebans always paid tribute
to the Orchomenians, and to Erginus their king, who it is said was put
to death by Hercules. Eteocles, one of the kings that reigned at
Orchomenus, first displayed both wealth and power. He built a temple
dedicated to the Graces, who were thus honoured by him, either because
he had been fortunate in receiving or conferring favours, or perhaps for
both these reasons.

[For one who was inclined thus to honour these goddesses, must have been
naturally disposed to be a benefactor, and he must have possessed the
power. But for this purpose wealth is required. For he who has not much
cannot give much, nor can he who does not receive much possess much; but
when giving and receiving unite, then there is a just exchange. For a
vessel which is simultaneously emptied and filled is always full; but he
who gives and does not receive cannot succeed in either giving or
receiving, for the giver must desist from giving from failure of means.
Givers also will desist from giving to him who receives only, and
confers no benefits, so that he must fail in receiving. The same may be
said of power. For independently of the common saying,

“That money is the thing most highly valued,
And has the greatest influence in human affairs,”[405]

we may examine the subject more in detail. We say, for example, that
kings have the greatest power, (μάλιστα δύνασθαι,) whence the name,
dynasty. Their power is exerted by leading the multitude whither they
like, by persuasion or by force. Their power of persuasion chiefly
rests in doing acts of kindness; for persuasion by words is not
princely, but belongs to the orator. By princely persuasion, I mean,
when kings direct and lead men whither they please by acts of kindness.
They persuade by acts of kindness, but compel by means of arms. Both
power and possessions may be purchased by money. For he has the largest
body of forces, who is able to maintain the largest; and he who has the
largest possessions, can confer the greatest benefits. [406]]

The spot which the present lake Copaïs occupies, was formerly, it is
said, dry ground, and was cultivated in various ways by the
Orchomenians, who lived near it; and this is alleged as a proof of
wealth.

41. Some persons use the word Aspledon[407] without the first syllable,
Spledon. The name both of the city and of the territory was changed to
Eudeielos,[408] which expressed perhaps some peculiar advantage the
inhabitants derived from their western position, and especially the mild
winters. The extreme parts of the day are the coldest. Of these the
evening is colder than the morning, for as night approaches the cold is
more intense, and as night retires the cold abates. The severity of the
cold is mitigated by the heat of the sun, and the part which during the
coldest season has received most of the sun’s heat, is mildest in
winter.

It is distant from Orchomenus[409] 20 stadia. The river Melas is between
them.

42. Panopeus, a Phocian city, and Hyampolis[410] are situated above
Orchomenus. Opus, the metropolis of the Locri Epicnemidii, borders upon
these places. It is said, that Orchomenus was formerly situated on a
plain, but, as the waters overflowed, the settlers removed to the
mountain Acontium, which extends 60 stadia in length, as far as
Parapotamii in Phocis. It is said, that those people, who are called
Achæi in Pontus, are colonists from the Orchomenians, who, after the
capture of Troy, wandered thither under the conduct of Ialmenus. There
was also an Orchomenus near Carystus.

The writers on the Catalogue of Ships [in Homer], have furnished us with
these materials, and they have been followed, wherever they introduced
anything adapted to the design of this work.




CHAPTER III.


1. Next to Bœotia and Orchomenus is Phocis, lying along the side of
Bœotia to the north, and, anciently, nearly from sea [CAS. 416] to sea.
For at that time Daphnus belonged to Phocis, dividing Locris into two
parts, and situated midway between the Opuntian Gulf and the sea-coast
of the Epicnemidii. At present, however, the district belongs to the
Locri; but the town is in ruins, so that Phocis no longer extends to the
sea opposite Eubœa; but it is close to the Crisæan Gulf. For Crisa
itself belongs to Phocis, and is situated immediately upon the sea.
Cirrha, Anticyra,[411] and the places above them, in the interior near
Parnassus in continuous succession, namely, Delphi,[412] Cirphis, and
Daulis,[413] belong to Phocis, so also Parnassus itself, which is the
boundary of the western side.

In the same manner as Phocis lies along the side of Bœotia, so are both
the divisions of Locris situated with respect to Phocis, for Locris is
composed of two parts, being divided by Parnassus. The western part lies
along the side of Parnassus, occupies a portion of it, and extends to
the Crisæan Gulf; the eastern part terminates at the sea near Eubœa. The
inhabitants of the former are called Locri Hesperii, or Locri Ozolæ, and
have engraven on their public seal the star Hesperus. The rest are again
divided into two bodies: one, the Opuntii, who have their name from the
chief city, and border upon the Phocæans and Bœotians; the other, the
Epicnemidii, who have their name from the mountain Cnemis;[414] and
adjoin the Œtæi, and the Malienses. In the midst of the Hesperii, and
the other Locri, is Parnassus, lying lengthwise towards the northern
part, and extending from the neighbourhood of Delphi to the junction of
the Œtæan, and the Ætolian mountains, and to the Dorians, who are
situated between them. For as both divisions of Locris extend along the
side of Phocis, so also the region of Œta with Ætolia, and some of the
places situated in the Doric Tetrapolis, extend along the sides of the
two Locri, Parnassus and the Dorians. Immediately above these are
situated the Thessalians, the northern Ætolians, the Acarnanians, and
some of the Epirotic and Macedonian nations, as I observed before, the
above-mentioned tracts of country may be considered as a kind of
parallel bands stretching from the west to the east.

The whole of Parnassus is esteemed sacred, it contains caves, and other
places, which are regarded with honour and reverence. Of these the most
celebrated and the most beautiful is Corycium, a cave of the nymphs,
having the same name as that in Cilicia. Of the sides of Parnassus, the
western is occupied by the Locri Ozolæ, and by some of the Dorians, and
by the Ætoli, situated near Corax, an Ætolian mountain. The eastern side
is occupied by Phocians and by the greater part of the Dorians, who hold
the Tetrapolis, situated as it were round the side of Parnassus, but
spreading out in the largest extent towards the east. The sides of the
above-mentioned tracts and each of the bands are parallel, one side
being northern, and the other southern. The western sides, however, are
not parallel to the eastern, for the sea-coast from the Crisæan Gulf to
Actium[415] is not parallel to the coast opposite Eubœa, and extending
to Thessalonica. It is on these shores the above-mentioned nations
terminate. For the figure of these countries is to be understood from
the notion of lines drawn parallel to the base of a triangle, where the
separate parts lie parallel to one another, and have their sides in
latitude parallel, but not their sides in longitude. This is a rough
sketch of the country which remains to be examined. We shall examine
each separate part in order, beginning with Phocis.

2. The two most celebrated cities of this country are Delphi and
Elateia. Delphi is renowned for the temple of the Pythian Apollo, and
the antiquity of its oracle; since Agamemnon is said by the poet to have
consulted it; for the minstrel is introduced singing of the

“fierce contest of Ulysses, and Achilles, the son of Peleus,
how once they contended together, and Agamemnon king of men
was pleased, for so Phœbus Apollo had foretold by the oracle
in the illustrious Pytho. ”[416]

Delphi then was celebrated on this account. Elateia was famous as being
the largest of the cities in that quarter, and for its very convenient
position upon the straits; for he, who is the master of this city,
commands the entrances into Phocis and Bœotia. First, there are the
Œtæan mountains, next the mountains of the Locri, and the Phocians; they
are not every where passable for invading armies, coming from Thessaly,
but having narrow passes distinct from each other, which the adjacent
cities guard. Those, who take the cities, are masters [CAS. 418] of the
passes also. But since from its celebrity the temple at Delphi possesses
a pre-eminence, this, together with the position of the places, (for
they are the most westerly parts of Phocis,) suggest a natural
commencement of our description, and we shall begin from thence.

3. We have remarked, that Parnassus itself is situated on the western
boundaries of Phocis. The western side of this mountain is occupied by
the Locri Ozolæ; on the southern is Delphi, a rocky spot, resembling in
shape a theatre; on its summit is the oracle, and also the city, which
comprehends a circle of 16 stadia. Above it lies Lycoreia; here the
Delphians were formerly settled above the temple. At present they live
close to it around the Castalian fountain. In front of the city, on the
southern part, is Cirphis, a precipitous hill, leaving in the
intermediate space a wooded ravine, through which the river Pleistus
flows. Below Cirphis near the sea is Cirrha, an ancient city, from which
there is an ascent to Delphi of about 80 stadia. It is situated opposite
to Sicyon. Adjoining to Cirrha is the fertile Crisæan plain. Again, next
in order follows another city Crisa, from which the Crisæan Gulf has its
name; then Anticyra,[417] of the same name as the city, on the Maliac
Gulf, and near Œta. The best hellebore is said to grow in the Maliac
Anticyra,[418] but here it is prepared in a better manner; on this
account many persons resort hither for the purpose of experiencing its
purgative qualities, and of being cured of their maladies. In the
Phocian territory there is found a medicinal plant, resembling Sesamum,
(Sesamoides,) with which the Œtæan hellebore is prepared.

4. Anticyra still remains, but Cirrha and Crisa[419] are in ruins;
Cirrha was destroyed by the Crisæans; and Crisa, afterwards, by
Eurylochus the Thessalian, in the Crisæan war; for the Crisæi enriched
themselves by duties levied on merchandise brought from Sicily and
Italy, and laid grievous imposts on those who resorted to the temple,
contrary to the decrees of the Amphictyons. The same was the case with
the Amphissenses, who belong to the Locri Ozolæ. This people made an
irruption into the country, and took possession of Crisa, and restored
it. The plain, which had been consecrated by the Amphictyons, was
diligently cultivated, but strangers were more harshly treated than by
the Crisæans before them. The Amphictyons punished them and restored the
territory to the god. The temple at Delphi is now much neglected,
although formerly it was held in the greatest veneration.