No More Learning

Next to Nauplia are caves, and labyrinths constructed in them, which
caves they call Cyclopeia.

3. Then follow other places, and after these the Hermionic Gulf. Since
the poet places this gulf in the Argive territory, we must not overlook
this division of the circumference of this country. It begins from the
small city Asine;[167] then follow Hermione,[168] and Trœzen. [169] In
the voyage along the coast the island Calauria[170] lies opposite; it
has a compass of 30 stadia, and is separated from the continent by a
strait of 4 stadia.

4. Then follows the Saronic Gulf; some call it a Pontus or sea, others a
Porus or passage, whence it is also termed the Saronic pelagos or deep.
The whole of the passage, or Porus, extending from the Hermionic Sea,
and the sea about the Isthmus (of Corinth) to the Myrtoan and Cretan
Seas, has this name.

To the Saronic Gulf belong Epidaurus,[171] and the island in front of
it, Ægina; then Cenchreæ, the naval station of the Corinthians towards
the eastern parts; then Schœnus,[172] a harbour at the distance of 45
stadia by sea; from Maleæ the whole number of stadia is about 1800.

At Schœnus is the Diolcus, or place where they draw the vessels across
the Isthmus: it is the narrowest part of it. Near Schœnus is the temple
of the Isthmian Neptune. At present, however, I shall not proceed with
the description of these places, for they are not situated within the
Argive territory, but resume the account of those which it contains.

5. And first, we may observe how frequently Argos is mentioned by the
poet, both by itself and with the epithet designating it as Achæan
Argos, Argos Jasum, Argos Hippium, or Hippoboton, or Pelasgicum. The
city, too, is called Argos,

“Argos and Sparta”--[173]

those who occupied Argos

“and Tiryns;”[174]

and Peloponnesus is called Argos,

“at our house in Argos,”[175]

for the city could not be called his house; and he calls the whole of
Greece, Argos, for he calls all Argives, as he calls them Danai, and
Achæans.

He [CAS. 369] distinguishes the identity of name by epithets; he calls
Thessaly, Pelasgic Argos;

“all who dwelt in Pelasgic Argos;”[176]

and the Peloponnesus, the Achæan Argos;

“if we should return to Achæan Argos;”[177]

“was he not at Achæan Argos? ”[178]

intimating in these lines that the Peloponnesians were called peculiarly
Achæans according to another designation.

He calls also the Peloponnesus, Argos Jasum;

“if all the Achæans throughout Argos Jasum should see you,”[179]

meaning Penelope, she then would have a greater number of suitors; for
it is not probable that he means those from the whole of Greece, but
those from the neighbourhood of Ithaca. He applies also to Argos terms
common to other places,

“pasturing horses,” and “abounding with horses. ”

6. There is a controversy about the names Hellas and Hellenes.
Thucydides[180] says that Homer nowhere mentions Barbarians, because the
Greeks were not distinguished by any single name, which expressed its
opposite. Apollodorus also says, that the inhabitants of Thessaly alone
were called Hellenes, and alleges this verse of the poet,

“they were called Myrmidones, and Hellenes;”[181]

but Hesiod, and Archilochus, in their time knew that they were all
called Hellenes, and Panhellenes: the former calls them by this name in
speaking of the Prœtides, and says that Panhellenes were their suitors;
the latter, where he says

“that the calamities of the Panhellenes centred in Thasus. ”

But others oppose to this, that Homer does mention Barbarians, when he
says of the Carians, that they spoke a barbarous language, and that all
the Hellenes were comprised in the term Hellas;

“of the man, whose fame spread throughout Hellas and Argos. ”[182]

And again,

“but if you wish to turn aside and pass through Greece and the
midst of Argos. ”[183]

7. The greater part of the city of the Argives is situated in a plain.
It has a citadel called Larisa, a hill moderately fortified, and upon it
a temple of Jupiter. Near it flows the Inachus, a torrent river; its
source is in Lyrceium [the Arcadian mountain near Cynuria]. We have said
before that the fabulous stories about its sources are the inventions of
poets; it is a fiction also that Argos is without water--

“but the gods made Argos a land without water. ”

Now the ground consists of hollows, it is intersected by rivers, and is
full of marshes and lakes; the city also has a copious supply of water
from many wells, which rises near the surface.

They attribute the mistake to this verse,

“and I shall return disgraced to Argos (πολυδίψιον)
the very thirsty. ”[184]

This word is used for πολυπόθητον, or

“much longed after,”

or without the δ for πολυίψιον,
equivalent to the expression πολύφθορον in
Sophocles,

“this house of the Pelopidæ abounding in slaughter,”[185]

[for προϊάψαι and ἰάψαι and ἴψασθαι, denote some injury or destruction;

“at present he is making the attempt, and he will soon destroy
(ἴψεται) the sons of the Achæi;”[186]

and again, lest

“she should injure (ἰάψῃ) her beautiful skin;”[187]

and,

“has prematurely sent down, προΐαψεν, to Ades. ”[188]][189]

Besides, he does not mean the city Argos, for it was not thither that he
was about to return, but he meant Peloponnesus, which, certainly, is not
a thirsty land.

With respect to the letter δ, they introduce the conjunction
by the figure hyperbaton, and make an elision of the vowel, so that the
verse would run thus,

Καί κεν ἐλέγχιστος πολὺ δ’ ἴψιον Ἄργος ἱκοίμην,

that is, πολυίψιον Ἄργοσδε ἱκοίμην, instead of, εἰς Ἄργος. [189]

8. The Inachus[190] is one of the rivers, which flows through the Argive
territory; there is also another in Argia, the [CAS. 371] Erasīnus. It
has its source in Stymphalus in Arcadia, and in the lake there called
Stymphalis, where the scene is laid of the fable of the birds called
Stymphalides, which Hercules drove away by wounding them with arrows,
and by the noise of drums. It is said that this river passes
under-ground, and issues forth in the Argian territory, and waters the
plain. The Erasīnus is also called Arsīnus.

Another river of the same name flows out of Arcadia to the coast near
Buras. There is another Erasinus also in Eretria, and one in Attica near
Brauron.

Near Lerna a fountain is shown, called Amymone. The lake Lerna, the
haunt of the Hydra, according to the fable, belongs to the Argive and
Messenian districts. The expiatory purifications performed at this place
by persons guilty of crimes gave rise to the proverb, “A Lerna of
evils. ”

It is allowed that, although the city itself lies in a spot where there
are no running streams of water, there is an abundance of wells, which
are attributed to the Danaïdes as their invention; hence the line,

“the Danaïdes made waterless Argos, Argos the watered. ”

Four of the wells are esteemed sacred, and held in peculiar veneration.
Hence they occasioned a want of water, while they supplied it
abundantly.

9. Danaus is said to have built the citadel of the Argives. He seems to
have possessed so much more power than the former rulers of the country,
that, according to Euripides,

“he made a law that those who were formerly called Pelasgiotæ,
should be called Danai throughout Greece. ”

His tomb, called Palinthus, is in the middle of the market-place of the
Argives. I suppose that the celebrity of this city was the reason of all
the Greeks having the name of Pelasgiotæ, and Danai, as well as Argives.

Modern writers speak of Iasidæ, and Argos Iasum, and Apia, and Apidones.
Homer does not mention Apidones, and uses the word apia only to express
distance. That he means Peloponnesus by Argos we may conclude from these
lines,

“Argive Helen;”[191]

and,

“in the farthest part of Argos is a city Ephyra;”[192]

and,

“the middle of Argos;”[193]

and,

“to rule over many islands, and the whole of Argos. ”[194]

Argos, among modern writers, denotes a plain, but not once in Homer. It
seems rather a Macedonian and Thessalian use of the word.

10. After the descendants of Danaus had succeeded to the sovereignty at
Argos, and the Amythaonidæ, who came from Pisatis and Triphylia, were
intermixed with them by marriages, it is not surprising that, being
allied to one another, they at first divided the country into two
kingdoms, in such a manner that the two cities, the intended capitals,
Argos and Mycenæ, were not distant from each other more than 50 stadia,
and that the Heræum at Mycenæ should be a temple common to both. In this
temple were the statues the workmanship of Polycletus. In display of art
they surpassed all others, but in magnitude and cost they were inferior
to those of Pheidias.

At first Argos was the most powerful of the two cities. Afterwards
Mycenæ received a great increase of inhabitants in consequence of the
migration thither of the Pelopidæ. For when everything had fallen under
the power of the sons of Atreus, Agamemnon, the elder, assumed the
sovereign authority, and by good fortune and valour annexed to his
possessions a large tract of country. He also added the Laconian to the
Mycenæan district. [195] Menelaus had Laconia, and Agamemnon Mycenæ, and
the country as far as Corinth, and Sicyon, and the territory which was
then said to be the country of Iones and Ægialians, and afterwards of
Achæi.

After the Trojan war, when the dominion of Agamemnon was at an end, the
declension of Mycenæ ensued, and particularly after the return of the
Heracleidæ. [196] For when these people got possession of Peloponnesus,
they expelled its former masters, so that they who had Argos possessed
Mycenæ likewise, as composing one body. In subsequent times Mycenæ was
razed by the Argives, so that at present not even a trace is to be
discovered of the city of the Mycenæans. [197]

If [CAS. 372] Mycenæ experienced this fate, it is not surprising that
some of the cities mentioned in the Catalogue of the Ships, and said to
be subject to Argos, have disappeared. These are the words of the
Catalogue:

“They who occupied Argos, and Tiryns, with strong walls, and
Hermione, and Asine situated on a deep bay, and Eïones, and
Epidaurus with its vines, and the valiant Achæan youths who
occupied Ægina, and Mases. ”[198]

Among these we have already spoken of Argos; we must now speak of the
rest.

11. Prœtus seems to have used Tiryns as a stronghold, and to have
fortified it by means of the Cyclopes. There were seven of them, and
were called Gasterocheires,[199] because they subsisted by their art.
They were sent for and came from Lycia. Perhaps the caverns about
Nauplia, and the works there, have their name from these people. The
citadel Licymna has its name from Licymnius. It is distant from Nauplia
about 12 stadia. This place is deserted, as well as the neighbouring
Midéa, which is different from the Bœotian Mídea, for that is
accentuated Mídea, like πρόνοια, but this is accentuated Midéa, like
Tegéa.

Prosymna borders upon Midéa; it has also a temple of Juno. The Argives
have depopulated most of these for their refusal to submit to their
authority. Of the inhabitants some went from Tiryns to Epidaurus; others
from Hermione to the Halieis (the Fishermen), as they are called; others
were transferred by the Lacedæmonians to Messenia from Asine, (which is
itself a village in the Argive territory near Nauplia,) and they built a
small city of the same name as the Argolic Asine. For the Lacedæmonians,
according to Theopompus, got possession of a large tract of country
belonging to other nations, and settled there whatever fugitives they
had received, who had taken refuge among them; and it was to this
country the Nauplians had retreated.

12. Hermione is one of the cities, not undistinguished. The coast is
occupied by Halieis, as they are called, a tribe who subsist by being
employed on the sea in fishing. There is a general opinion among the
Hermionenses that there is a short descent from their country to Hades,
and hence they do not place in the mouths of the dead the fare for
crossing the Styx.

13. It is said that Asine as well as Hermione was inhabited by Dryopes;
either Dryops the Arcadian having transferred them thither from the
places near the Spercheius, according to Aristotle; or, Hercules
expelled them from Doris near Parnassus.

Scyllæum near Hermione has its name, it is said, from Scylla, daughter
of Nisus. According to report, she was enamoured of Minos, and betrayed
to him Nisæa. She was drowned by order of her father, and her body was
thrown upon the shore, and buried here.

Eïones was a kind of village which the Mycenæi depopulated, and
converted into a station for vessels. It was afterwards destroyed, and
is no longer a naval station.

14. Trœzen is sacred to Neptune,[200] from whom it was formerly called
Poseidonia. It is situated 15 stadia from the sea. Nor is this an
obscure city. In front of its harbour, called Pogon,[201] lies Calauria,
a small island, of about 30 stadia in compass. Here was a temple of
Neptune, which served as an asylum for fugitives. It is said that this
god exchanged Delos for Calauria with Latona, and Tænarum for Pytho with
Apollo. Ephorus mentions the oracle respecting it:

“It is the same thing to possess Delos, or Calauria,
The divine Pytho, or the windy Tænarum. ”

There was a sort of Amphictyonic body to whom the concerns of this
temple belonged, consisting of seven cities, which performed sacrifices
in common. These were Hermon, Epidaurus, Ægina, Athenæ, Prasiæ, Nauplia,
and Orchomenus Minyeius. The Argives contributed in behalf of Nauplia,
and the Lacedæmonians in behalf of Prasiæ. The veneration for this god
prevailed so strongly among the Greeks, that the Macedonians, even when
masters of the country, nevertheless preserved even to the present time
the privilege of the asylum, and were restrained by shame from dragging
away the suppliants who took refuge at Calauria. Archias even, with a
body of soldiers, did not dare to use force to [CAS. 374] Demosthenes,
although he had received orders from Antipater to bring him alive, and
all other orators he could find, who were accused of the same crimes. He
attempted persuasion, but in vain, for Demosthenes deprived himself of
life by taking poison in the temple. [202]

Trœzen and Pittheus, the sons of Pelops, having set out from Pisatis to
Argos, the former left behind him a city of his own name; Pittheus
succeeded him, and became king. Anthes, who occupied the territory
before, set sail, and founded Halicarnassus. We shall speak of him in
our account of Caria and the Troad.

15. Epidaurus was called Epitaurus [Epicarus? ]. Aristotle says, that
Carians occupied both this place and Hermione, but upon the return of
the Heracleidæ those Ionians, who had accompanied them from the Athenian
Tetrapolis to Argos, settled there together with the Carians.

Epidaurus[203] was a distinguished city, remarkable particularly on
account of the fame of Æsculapius, who was supposed to cure every kind
of disease, and whose temple is crowded constantly with sick persons,
and its walls covered with votive tablets, which are hung upon the
walls, and contain accounts of the cures, in the same manner as is
practised at Cos, and at Tricca. The city lies in the recess of the
Saronic Gulf, with a coasting navigation of 15 stadia, and its aspect is
towards the point of summer sunrise. It is surrounded with lofty
mountains, which extend to the coast, so that it is strongly fortified
by nature on all sides.

Between Trœzen and Epidaurus, there was a fortress Methana,[204] and a
peninsula of the same name. In some copies of Thucydides Methone is the
common reading,[205] a place of the same name with the Macedonian city,
at the siege of which Philip lost an eye. Hence Demetrius of Scepsis is
of opinion, that some persons were led into error by the name, and
supposed that it was Methone near Trœzen. It was against this town, it
is said, that the persons sent by Agamemnon to levy sailors, uttered the
imprecation, that

“they might never cease to build walls,”

but it was not these people; but the Macedonians, according to
Theopompus, who refused the levy of men; besides it is not probable that
those, who were in the neighbourhood of Agamemnon, would disobey his
orders.

16. Ægina is a place in the territory of Epidaurus. There is in front of
this continent, an island, of which the poet means to speak in the lines
before cited. Wherefore some write,

“and the island Ægina,”

instead of

“and they who occupied Ægina,”

making a distinction between the places of the same name.

It is unnecessary to remark, that this island is among the most
celebrated. It was the country of Æacus and his descendants. It was this
island which once possessed so much power at sea, and formerly disputed
the superiority with the Athenians in the sea-fight at Salamis during
the Persian war. [206] The circuit of the island is said to be about 180
stadia. It has a city of the same name on the south-west. Around it are
Attica, and Megara, and the parts of Peloponnesus as far as Epidaurus.
It is distant from each about 100 stadia. The eastern and southern sides
are washed by the Myrtoan and Cretan seas. Many small islands surround
it on the side towards the continent, but Belbina is situated on the
side towards the open sea. The land has soil at a certain depth, but it
is stony at the surface, particularly the plain country, whence the
whole has a bare appearance, but yields large crops of barley. It is
said that the Æginetæ were called Myrmidones, not as the fable accounts
for the name, when the ants were metamorphosed into men, at the time of
a great famine, by the prayer of Æacus; but because by digging, like
ants, they threw up the earth upon the rocks, and were thus made able to
cultivate the ground, and because they lived in excavations
under-ground, abstaining from the use of bricks and sparing of the soil
for this purpose.

Its ancient name was Œnone, which is the name of two of the demi in
Attica, one near Eleutheræ;

“to inhabit the plains close to Œnone, (Œnoe,) and Eleutheræ;”

and another, one of the cities of the Tetrapolis near Marathon, to which
the proverb is applied,

“Œnone (Œnoe? ) and its torrent. ”

Its [CAS. 375] inhabitants were in succession Argives, Cretans,
Epidaurians, and Dorians. At last the Athenians divided the island by
lot among settlers of their own. The Lacedæmonians, however, deprived
the Athenians of it, and restored it to the ancient inhabitants.

The Æginetæ sent out colonists to Cydonia[207] in Crete, and to the
Ombrici. According to Ephorus, silver was first struck as money by
Pheidon. The island became a mart, the inhabitants, on account of the
fertility of its soil, employing themselves at sea as traders; whence
goods of a small kind had the name of “Ægina wares. ”

17. The poet frequently speaks of places in succession as they are
situated;

“they who inhabited Hyria, and Aulis;”[208]

“and they who occupied Argos, and Tiryns,
Hermione, and Asine,
Trœzen, and Eïones. ”[209]

At other times he does not observe any order;

“Schœnus, and Scolus,
Thespeia, and Græa. ”[210]

He also mentions together places on the continent and islands

“they who held Ithaca,
and inhabited Crocyleia,”[211]

for Crocyleia is in Acarnania. Thus he here joins with Ægina Mases,
which belongs to the continent of Argolis.

Homer does not mention Thyreæ, but other writers speak of it as well
known. It was the occasion of a contest between the three hundred
Argives against the same number of Lacedæmonians; the latter were
conquerors by means of a stratagem of Othryadas. Thucydides places
Thyreæ in Cynuria, on the confines of Argia and Laconia. [212]

Hysiæ also is a celebrated place in Argolica; and Cenchreæ, which lies
on the road from Tegea to Argos, over the mountain Parthenius, and the
Creopolus. [213] But Homer was not acquainted with either of these
places, [nor with the Lyrceium, nor Orneæ, and yet they are villages in
the Argian territory; the former of the same name as the mountain there;
the latter of the same name as the Orneæ, situated between Corinth and
Sicyon]. [214]

18. Among the cities of the Peloponnesus, the most celebrated were, and
are at this time, Argos and Sparta, and as their renown is spread
everywhere, it is not necessary to describe them at length, for if we
did so, we should seem to repeat what is said by all writers.

Anciently, Argos was the most celebrated, but afterwards the
Lacedæmonians obtained the superiority, and continued to maintain their
independence, except during some short interval, when they experienced a
reverse of fortune.

The Argives did not admit Pyrrhus within the city. He fell before the
walls, an old woman having let a tile drop from a house upon his head.

They were, however, under the sway of other kings. When they belonged to
the Achæan league they were subjected, together with the other members
of that confederacy, to the power of the Romans. The city subsists at
present, and is second in rank to Sparta.

19. We shall next speak of those places which are said, in the Catalogue
of the Ships, to be under the government of Mycenæ and Agamemnon: the
lines are these:

“Those who inhabited Mycenæ, a well-built city,
and the wealthy Corinth, and Cleonæ well built,
and Orneiæ, and the lovely Aræthyrea,
and Sicyon, where Adrastus first reigned,
and they who inhabited Hyperesia, and the lofty Gonoessa,
and Pellene, and Ægium,
and the whole range of the coast, and those who
lived near the spacious Helice. ”[215]

Mycenæ exists no longer. It was founded by Perseus. Sthenelus succeeded
Perseus; and Eurystheus, Sthenelus. These same persons were kings of
Argos also. It is said that Eurystheus, having engaged, with the
assistance of the Athenians, in an expedition to Marathon against the
descendants of Hercules and Iolaus, fell in battle, and that the
remainder of his body was buried at Gargettus, but his head apart from
it at Tricorythus[216] (Corinth? ), Iolaus having severed it from the
body near the fountain Macaria, close to the chariot-road. The spot
itself has the name of “Eurystheus’-head. ”

Mycenæ then passed into the possession of the Pelopidæ, who had left the
Pisatis, then into that of the Heracleidæ, [CAS. 377] who were also
masters of Argos. But after the sea-fight at Salamis, the Argives,
together with the Cleonæi, and the Tegetæ, invaded Mycenæ, and razed it,
and divided the territory among themselves. The tragic writers, on
account of the proximity of the two cities, speak of them as one, and
use the name of one for the other. Euripides in the same play calls the
same city in one place Mycenæ, and in another Argos, as in the
Iphigeneia,[217] and in the Orestes. [218]

Cleonæ is a town situated upon the road leading from Argos to Corinth,
on an eminence, which is surrounded on all sides by dwellings, and well
fortified, whence, in my opinion, Cleonæ was properly described as “well
built. ” There also, between Cleonæ and Phlius, is Nemea, and the grove
where it was the custom of the Argives to celebrate the Nemean games:
here is the scene of the fable of the Nemean Lion, and here also the
village Bembina. Cleonæ is distant from Argos 120 stadia, and 80 from
Corinth. And we have ourselves beheld the city from the Acrocorinthus.

20. Corinth is said to be opulent from its mart. It is situated upon the
isthmus. It commands two harbours, one near Asia, the other near Italy,
and facilitates, by reason of so short a distance between them, an
exchange of commodities on each side.

As the Sicilian strait, so formerly these seas were of difficult
navigation, and particularly the sea above Maleæ, on account of the
prevalence of contrary winds; whence the common proverb,

“When you double Maleæ forget your home. ”

It was a desirable thing for the merchants coming from Asia, and from
Italy, to discharge their lading at Corinth without being obliged to
double Cape Maleæ. For goods exported from Peloponnesus, or imported by
land, a toll was paid to those who had the keys of the country. This
continued afterwards for ever. In after-times they enjoyed even
additional advantages, for the Isthmian games, which were celebrated
there, brought thither great multitudes of people. The Bacchiadæ, a rich
and numerous family, and of illustrious descent, were their rulers,
governed the state for nearly two hundred years, and peaceably enjoyed
the profits of the mart. Their power was destroyed by Cypselus, who
became king himself, and his descendants continued to exist for three
generations.
A proof of the wealth of this family is the offering which
Cypselus dedicated at Olympia, a statue of Jupiter of beaten gold.

Demaratus, one of those who had been tyrant at Corinth, flying from the
seditions which prevailed there, carried with him from his home to
Tyrrhenia so much wealth, that he became sovereign of the city which had
received him, and his son became even king of the Romans.

The temple of Venus at Corinth was so rich, that it had more than a
thousand women consecrated to the service of the goddess, courtesans,
whom both men and women had dedicated as offerings to the goddess. The
city was frequented and enriched by the multitudes who resorted thither
on account of these women. Masters of ships freely squandered all their
money, and hence the proverb,

“It is not in every man’s power to go to Corinth. ”[219]

The answer is related of a courtesan to a woman who was reproaching her
with disliking work, and not employing herself in spinning;

“Although I am what you see, yet, in this short time, I have
already finished three distaffs. ”[220]

21. The position of the city as it is described by Hieronymus, and
Eudoxus, and others, and from our own observation, since its restoration
by the Romans, is as follows.

That which is called the Acrocorinthus is a lofty mountain,
perpendicular, and about three stadia and a half in height. There is an
ascent of 30 stadia, and it terminates in a sharp point. The steepest
part is towards the north. Below it lies the city in a plain of the form
of a trapezium, at the very foot of the Acrocorinthus. The compass of
the city itself was 40 stadia, and all that part which was not protected
by the mountain was fortified by a wall. Even the mountain itself, the
Acrocorinthus, was comprehended within this wall, wherever it would
admit of fortification. As I ascended it, the ruins of the circuit of
the foundation were apparent, which gave a circumference of about 85
stadia. The other sides of the mountain are less steep; hence, however,
it stretches onwards, [CAS. 379] and is visible everywhere. The summit
has upon it a small temple of Venus, and below it is the fountain
Peirene, which has no efflux, but is continually full of water, which is
transparent, and fit for drinking. They say, that from the compression
of this, and of some other small under-ground veins, originates that
spring at the foot of the mountain, which runs into the city, and
furnishes the inhabitants with a sufficient supply of water. There is a
large number of wells in the city, and it is said in the Acrocorinthus
also, but this I did not see. When Euripides says,

“I come from the Acrocorinthus, well-watered on all sides, the
sacred hill and habitation of Venus,”

the epithet “well-watered on all sides,” must be understood to refer to
depth; pure springs and under-ground rills are dispersed through the
mountain; or we must suppose, that, anciently, the Peirene overflowed,
and irrigated the mountain. There, it is said, Pegasus was taken by
Bellerophon, while drinking; this was a winged horse, which sprung from
the neck of Medusa when the head of the Gorgon was severed from the
body. This was the horse, it is said, which caused the Hippocrene, or
Horse’s Fountain, to spring up in Helicon by striking the rock with its
hoof.

Below Peirene is the Sisypheium, which preserves a large portion of the
ruins of a temple, or palace, built of white marble. From the summit
towards the north are seen Parnassus and Helicon, lofty mountains
covered with snow; then the Crissæan Gulf,[221] lying below both, and
surrounded by Phocis, Bœotia, Megaris, by the Corinthian district
opposite to Phocis, and by Sicyonia on the west. * * * *

Above all these are situated the Oneia[222] mountains, as they are
called, extending as far as Bœotia and Cithæron, from the Sceironides
rocks, where the road leads along them to Attica.

22. Lechæum is the commencement of the coast on one side; and on the
other, Cenchreæ, a village with a harbour, distant from the city about
70 stadia. The latter serves for the trade with Asia, and Lechæum for
that with Italy.

Lechæum is situated below the city, and is not well inhabited.

There are long walls of about 12 stadia in length, stretching on each
side of the road towards Lechæum. The sea-shore, extending hence to Pagæ
in Megaris, is washed by the Corinthian Gulf. It is curved, and forms
the Diolcus, or the passage along which vessels are drawn over the
Isthmus to the opposite coast at Schœnus near Cenchreæ.

Between Lechæum and Pagæ, anciently, there was the oracle of the Acræan
Juno, and Olmiæ, the promontory that forms the gulf, on which are
situated Œnoe, and Pagæ; the former is a fortress of the Megarians; and
Œnoe is a fortress of the Corinthians.

Next to Cenchreæ[223] is Schœnus, where is the narrow part of the
Diolcus, then Crommyonia. In front of this coast lies the Saronic Gulf,
and the Eleusiniac, which is almost the same, and continuous with the
Hermionic. Upon the Isthmus is the temple of the Isthmian Neptune,
shaded above with a grove of pine trees, where the Corinthians
celebrated the Isthmian games.

Crommyon[224] is a village of the Corinthian district, and formerly
belonging to that of Megaris, where is laid the scene of the fable of
the Crommyonian sow, which, it is said, was the dam of the Calydonian
boar, and, according to tradition, the destruction of this sow was one
of the labours of Theseus.

Tenea is a village of the Corinthian territory, where there was a temple
of Apollo Teneates. It is said that Archias, who equipped a colony for
Syracuse, was accompanied by a great number of settlers from this place;
and that this settlement afterwards flourished more than any others, and
at length had an independent form of government of its own. When they
revolted from the Corinthians, they attached themselves to the Romans,
and continued to subsist when Corinth was destroyed.

An answer of an oracle is circulated, which was returned to an Asiatic,
who inquired whether it was better to migrate to Corinth;

“Corinth is prosperous, but I would belong to Tenea”

which [CAS. 380] last word was perverted by some through ignorance, and
altered to Tegea. Here, it is said, Polybus brought up Œdipus.

There seems to be some affinity between the Tenedii and these people,
through Tennus, the son of Cycnus, according to Aristotle; the
similarity, too, of the divine honours paid by both to Apollo affords no
slight proof of this relationship. [225]

23. The Corinthians, when subject to Philip, espoused his party very
zealously, and individually conducted themselves so contemptuously
towards the Romans, that persons ventured to throw down filth upon their
ambassadors, when passing by their houses. They were immediately
punished for these and other offences and insults. A large army was sent
out under the command of Lucius Mummius, who razed the city. [226] The
rest of the country, as far as Macedonia, was subjected to the Romans
under different generals. The Sicyonii, however, had the largest part of
the Corinthian territory.

Polybius relates with regret what occurred at the capture of the city,
and speaks of the indifference the soldiers showed for works of art, and
the sacred offerings of the temples. He says, that he was present, and
saw pictures thrown upon the ground, and soldiers playing at dice upon
them. Among others, he specifies by name the picture of Bacchus[227] by
Aristeides, (to which it is said the proverb was applied, “Nothing to
the Bacchus,”) and Hercules tortured in the robe, the gift of
Deïaneira. [228] This I have not myself seen, but I have seen the picture
of the Bacchus suspended in the Demetreium at Rome, a very beautiful
piece of art, which, together with the temple, was lately consumed by
fire. The greatest number and the finest of the other offerings in Rome
were brought from Corinth. Some of them were in the possession of the
cities in the neighbourhood of Rome. For Mummius being more brave and
generous than an admirer of the arts, presented them without hesitation
to those who asked for them. [229] Lucullus, having built the temple of
Good Fortune, and a portico, requested of Mummius the use of some
statues, under the pretext of ornamenting the temple with them at the
time of its dedication, and promised to restore them. He did not,
however, restore, but presented them as sacred offerings, and told
Mummius to take them away if he pleased. Mummius did not resent this
conduct, not caring about the statues, but obtained more honour than
Lucullus, who presented them as sacred offerings.

Corinth remained a long time deserted, till at length it was restored on
account of its natural advantages by divus Cæsar, who sent colonists
thither, who consisted, for the most part, of the descendants of
free-men.

On moving the ruins, and digging open the sepulchres, an abundance of
works in pottery with figures on them, and many in brass, were found.
The workmanship was admired, and all the sepulchres were examined with
the greatest care. Thus was obtained a large quantity of things, which
were disposed of at a great price, and Rome filled with Necro-Corinthia,
by which name were distinguished the articles taken out of the
sepulchres, and particularly the pottery. At first these latter were
held in as much esteem as the works of the Corinthian artists in brass,
but this desire to have them did not continue, not only because the
supply failed, but because the greatest part of them were not well
executed. [230]

The city of Corinth was large and opulent at all periods, and produced a
great number of statesmen and artists. For here in particular, and at
Sicyon, flourished painting, and modelling, and every art of this kind.

The soil was not very fertile; its surface was uneven and [CAS. 382]
rugged, whence all writers describe Corinth as full of brows of hills,
and apply the proverb,

“Corinth rises with brows of hills, and sinks into hollows. ”

24. Orneæ has the same name as the river which flows beside it. At
present it is deserted; formerly, it was well inhabited, and contained a
temple of Priapus, held in veneration. It is from this place that
Euphronius, (Euphorius? ) the author of a poem, the Priapeia, applies the
epithet Orneates to the god.

It was situated above the plain of the Sicyonians, but the Argives were
masters of the country.

Aræthyrea[231] is now called Phliasia. It had a city of the same name as
the country near the mountain Celossa. They afterwards removed thence
and built a city at the distance of 30 stadia, which they called
Phlius. [232] Part of the mountain Celossa is the Carneates, whence the
Asopus takes its rise, which flows by Sicyon,[233] and forms the Asopian
district, which is a part of Sicyonia. There is also an Asopus, which
flows by Thebes, and Platæa, and Tanagra. There is another also in
Heracleia Trachinia, which flows beside a village, called Parasopii, and
a fourth at Paros.

Phlius is situated in the middle of a circle formed by Sicyonia, Argeia,
Cleonæ, and Stymphalus. At Phlius and at Sicyon the temple of Dia, a
name given to Hebe, is held in veneration.

25. Sicyon was formerly called Mecone, and at a still earlier period,
Ægiali. It was rebuilt high up in the country about 20, others say,
about 12, stadia from the sea, upon an eminence naturally strong, which
is sacred to Ceres. The buildings anciently consisted of a naval arsenal
and a harbour.

Sicyonia is separated by the river Nemea from the Corinthian territory.
It was formerly governed for a very long period by tyrants, but they
were always persons of mild and moderate disposition. Of these, the most
illustrious was Aratus, who made the city free, and was the chief of the
Achæans, who voluntarily conferred upon him that power; he extended the
confederacy by annexing to it his own country, and the other
neighbouring cities.

Hyperesia, and the cities next in order in the Catalogue of the poet,
and Ægialus,[234] [or the sea-coast,] as far as Dyme, and the borders of
the Eleian territory, belong to the Achæans.




CHAPTER VII.


1. The Ionians, who were descendants of the Athenians, were, anciently,
masters of this country. It was formerly called Ægialeia, and the
inhabitants Ægialeans, but in later times, Ionia, from the former
people, as Attica had the name of Ionia, from Ion the son of Xuthus.

It is said, that Hellen was the son of Deucalion, and that he governed
the country about Phthia between the Peneius and Asopus, and transmitted
to his eldest son these dominions, sending the others out of their
native country to seek a settlement each of them for himself. Dorus, one
of them, settled the Dorians about Parnassus, and when he left them,
they bore his name. Xuthus, another, married the daughter of Erechtheus,
and was the founder of the Tetrapolis of Attica, which consisted of
Œnoe, Marathon, Probalinthus, and Tricorythus.

Achæus, one of the sons of Xuthus, having committed an accidental
murder, fled to Lacedæmon, and occasioned the inhabitants to take the
name of Achæans. [235]

Ion, the other son, having vanquished the Thracian army with their
leader Eumolpus, obtained so much renown, that the Athenians intrusted
him with the government of their state. It was he who first distributed
the mass of the people into four tribes, and these again into four
classes according to their occupations, husbandmen, artificers, priests,
and the fourth, military guards; after having made many more regulations
of this kind, he left to the country his own name.

It [CAS. 383] happened at that time that the country had such an
abundance of inhabitants, that the Athenians sent out a colony of
Ionians to Peloponnesus, and the tract of country which they occupied
was called Ionia after their own name, instead of Ægialeia, and the
inhabitants Ionians instead of Ægialeans, who were distributed among
twelve cities.

After the return of the Heracleidæ, these Ionians, being expelled by the
Achæans, returned to Athens, whence, in conjunction with the Codridæ,
(descendants of Codrus,) they sent out the Ionian colonists to
Asia. [236] They founded twelve cities on the sea-coast of Caria and
Lydia, having distributed themselves over the country into as many parts
as they occupied in Peloponnesus. [237]

The Achæans were Phthiotæ by descent, and were settled at Lacedæmon, but
when the Heracleidæ became masters of the country, having recovered
their power under Tisamenus, the son of Orestes, they attacked the
Ionians, as I said before, and defeated them. They drove the Ionians out
of the country, and took possession of the territory, but retained the
same partition of it which they found existing there. They became so
powerful, that, although the Heracleidæ, from whom they had revolted,
occupied the rest of Peloponnesus, yet they defended themselves against
them all, and called their own country Achæa.

From Tisamenus to Ogyges they continued to be governed by kings.
Afterwards they established a democracy, and acquired so great renown
for their political wisdom, that the Italian Greeks, after their
dissensions with the Pythagoreans, adopted most of the laws and
institutions of the Achæans. After the battle of Leuctra the
Thebans[238] committed the disputes of the cities among each other to
the arbitration of the Achæans. At a later period their community was
dissolved by the Macedonians, but they recovered by degrees their former
power. At the time of the expedition of Pyrrhus into Italy they began
with the union of four cities, among which were Patræ and Dyme. [239]
They then had an accession of the twelve cities, with the exception of
Olenus and Helice; the former refused to join the league; the other was
swallowed up by the waves.

2. For the sea was raised to a great height by an earthquake, and
overwhelmed both Helice and the temple of the Heliconian Neptune, whom
the Ionians still hold in great veneration, and offer sacrifices to his
honour. They celebrate at that spot the Panionian festival. [240]
According to the conjecture of some persons, Homer refers to these
sacrifices in these lines,

“But he breathed out his soul, and bellowed, as a bull
Bellows when he is dragged round the altar of the Heliconian
king. ”[241]

It is conjectured that the age[242] of the poet is later than the
migration of the Ionian colony, because he mentions the Panionian
sacrifices, which the Ionians perform in honour of the Heliconian
Neptune in the territory of Priene; for the Prienians themselves are
said to have come from Helice; a young man also of Priene is appointed
to preside as king at these sacrifices, and to superintend the
celebration of the sacred rites. A still stronger proof is adduced from
what is said by the poet respecting the bull, for the Ionians suppose,
that sacrifice is performed with favourable omens, when the bull bellows
at the instant that he is wounded at the altar.

Others deny this, and transfer to Helice the proofs alleged of the bull
and the sacrifice, asserting that these things were done there by
established custom, and that the poet drew his comparison from the
festival celebrated there. Helice[243] was overwhelmed by the waves two
years before the battle of [CAS. 384] Leuctra. Eratosthenes says, that
he himself saw the place, and the ferrymen told him that there formerly
stood in the strait a brazen statue of Neptune, holding in his hand a
hippocampus,[244] an animal which is dangerous to fishermen.

According to Heracleides, the inundation took place in his time, and
during the night. The city was at the distance of 12 stadia from the
sea, which overwhelmed the whole intermediate country as well as the
city. Two thousand men were sent by the Achæans to collect the dead
bodies, but in vain. The territory was divided among the bordering
people. This calamity happened in consequence of the anger of Neptune,
for the Ionians, who were driven from Helice, sent particularly to
request the people of Helice to give them the image of Neptune, or if
they were unwilling to give that, to furnish them with the model of the
temple. On their refusal, the Ionians sent to the Achæan body, who
decreed, that they should comply with the request, but they would not
obey even this injunction. The disaster occurred in the following
winter, and after this the Achæans gave the Ionians the model of the
temple.

Hesiod mentions another Helice in Thessaly.

3. The Achæans, during a period of five and twenty years, elected,
annually, a common secretary, and two military chiefs. Their common
assembly of the council met at one place, called Arnarium, (Homarium, or
Amarium,) where these persons, and, before their time, the Ionians,
consulted on public affairs. They afterwards resolved to elect one
military chief. When Aratus held this post, he took the Acrocorinthus
from Antigonus, and annexed the city as well as his own country to the
Achæan league. [245] He admitted the Megareans also into the body, and,
having destroyed the tyrannical governments in each state, he made them
members, after they were restored to liberty, of the Achæan league. * *
* * * He freed, in a short time, Peloponnesus from the existing
tyrannies; thus Argos, Hermion, Phlius, and Megalopolis, the largest of
the Arcadian cities, were added to the Achæan body, when they attained
their greatest increase of numbers. It was at this time that the Romans,
having expelled the Carthaginians from Sicily, undertook an expedition
against the Galatæ, who were settled about the Po. [246] The Achæans
remained firmly united until Philopœmen had the military command, but
their union was gradually dissolved, after the Romans had obtained
possession of the whole of Greece. The Romans did not treat each state
in the same manner, but permitted some to retain their own form of
government, and dissolved that of others. * * * * *

[He then assigns reasons for expatiating on the subject of the Achæans,
namely, their attainment of such a degree of power as to be superior to
the Lacedæmonians, and because they were not as well known as they
deserved to be from their importance. ][247]

4. The order of the places which the Achæans inhabited, according to the
distribution into twelve parts, is as follows. Next to Sicyon is
Pellene; Ægeira, the second; the third, Ægæ, with a temple of Neptune;
Bura, the fourth; then Helice, where the Ionians took refuge after their
defeat by the Achæans, and from which place they were at last banished;
after Helice are Ægium, Rhypes, Patræ, and Phara; then Olenus, beside
which runs the large river [Peirus? ]; then Dyme, and Tritæeis. The
Ionians dwelt in villages, but the Achæans founded cities, to some of
which they afterwards united others transferred from other quarters, as
Ægæ to Ægeira, (the inhabitants, however, were called Ægæi,) and Olenus
to Dyme.

Traces of the ancient settlement of the Olenii are to be seen between
Patræ and Dyme: there also is the famous temple of Æsculapius, distant
from Dyme 40, and from Patræ 80 stadia.

In Eubœa there is a place of the same name with the [CAS. 386] Ægæ
here, and there is a town of the name of Olenus in Ætolia, of which
there remain only vestiges.

The poet does not mention the Olenus in Achaia, nor many other people
living near Ægialus, but speaks in general terms;

“along the whole of Ægialus, and about the spacious Helice. ”[248]

But he mentions the Ætolian Olenus in these words;

“those who occupied Pleuron and Olenus. ”[249]

He mentions both the places of the name of Ægæ; the Achæan Ægæ in these
terms,

“who bring presents to Helice, and to Ægæ. ”[250]

But when he says,

“Ægæ, where his palace is in the depths of the sea,
There Neptune stopped his coursers,”[251]

it is better to understand Ægæ in Eubœa; whence it is probable the Ægæan
Sea had its name. On this sea, according to story, Neptune made his
preparations for the Trojan war.

Close to the Achæan Ægæ flows the river Crathis,[252] augmented by the
waters of two rivers, and deriving its name from the mixture of their
streams. To this circumstance the river Crathis in Italy owes its name.

5. Each of these twelve portions contained seven or eight demi, so great
was the population of the country.

Pellene,[253] situated at the distance of 60 stadia from the sea, is a
strong fortress. There is also a village of the name of Pellene, whence
they bring the Pellenian mantles, which are offered as prizes at the
public games. It lies between Ægium[254] and Pellene. But Pellana, a
different place from these, belongs to the Lacedæmonians, and is
situated towards the territory of Megalopolitis.

Ægeira[255] is situated upon a hill. Bura is at the distance from the
sea-coast of about 40 stadia. It was swallowed up by an earthquake. It
is said, that from the fountain Sybaris which is there, the river
Sybaris in Italy had its name.

Æga (for this is the name by which Ægæ is called) is not now inhabited,
but the Ægienses occupy the territory. Ægium, however, is well
inhabited. It was here, it is said, that Jupiter was suckled by a goat,
as Aratus also says,

“the sacred goat, which is said to have applied its teats to
the lips of Jupiter. ”[256]

He adds, that,

“the priests call it the Olenian goat of Jupiter,”

and indicates the place because it was near Olenus. There also is
Ceryneia, situated upon a lofty rock. This place, and Helice, belong to
the Ægienses,[257] and the Ænarium, [Homarium,] the grove of Jupiter,
where the Achæans held their convention, when they were to deliberate
upon their common affairs.

The river Selinus flows through the city of the Ægienses. It has the
same name as that which was beside Artemisium at Ephesus, and that in
Elis, which has its course along the spot, that Xenophon[258] says he
purchased in compliance with the injunction of an oracle, in honour of
Artemis. There is also another Selinus in the country of the Hyblæi
Megarenses, whom the Carthaginians expelled.

Of the remaining Achæan cities, or portions, Rhypes is not inhabited,
but the territory called Rhypis was occupied by Ægienses and Pharians.
Æschylus also says somewhere,

“the sacred Bura, and Rhypes struck with lightning. ”

Myscellus, the founder of Croton, was a native of Rhypes. Leuctrum,
belonging to the district Rhypis, was a demus of Rhypes. Between these
was Patræ, a considerable city, and in the intervening country, at the
distance of 40 stadia from Patræ, are Rhium,[259] and opposite to it,
Antirrhium. [260] Not long since the Romans, after the victory at Actium,
stationed there a large portion of their army, and at [CAS. 387]
present it is very well peopled, since it is a colony of the Romans. It
has also a tolerably good shelter for vessels. Next is Dyme,[261] a city
without a harbour, the most westerly of all the cities, whence also it
has its name. It was formerly called Stratos. [262] It is separated from
Eleia at Buprasium by the river Larisus,[263] which rises in a mountain,
called by some persons Scollis, but by Homer, the Olenian rock.

Antimachus having called Dyme Cauconis, some writers suppose that the
latter word is used as an epithet derived from the Caucones, who
extended as far as this quarter, as I have said before. Others think
that it is derived from a river Caucon, in the same way as Thebes has
the appellation of Dircæan, and Asopian; and as Argos is called
Inachian, and Troy, Simuntis. [264]

A little before our time, Dyme had received a colony consisting of a
mixed body of people, a remnant of the piratical bands, whose haunts
Pompey had destroyed. Some he settled at Soli in Cilicia, and others in
other places, and some in this spot.

Phara borders upon the Dymæan territory. The inhabitants of this Phara
are called Pharenses; those of the Messenian Phara, Pharatæ. In the
territory of Phara there is a fountain Dirce, of the same name as that
at Thebes.

Olenus is deserted. It lies between Patræ and Dyme. The territory is
occupied by the Dymæi. Next is Araxus,[265] the promontory of the Eleian
district, distant from the isthmus 1000 stadia.




CHAPTER VIII.