Pausanias' description of Greece, Volume I.

by active approximately 150-175 Pausanias

CHAPTER XVIII.

Now the temple of the Dioscuri is ancient; they are designed standing, and their sons seated on horseback. Here too is a painting by Polygnotus of the marriage of the daughters of Leucippus, and by Micon of the Argonauts who sailed with Jason to Colchi: in this painting Acastus and his horses stand out remarkably well. And above the temple of the Dioscuri is the grove of Aglaurus, to whom and to her sisters Erse and Pandrosus they say Athene gave Erichthonius, after putting him in a chest and forbidding them to pry into the contents. Pandrosus they say obeyed, but the other two opened the chest, and went mad when they saw Erichthonius, and threw themselves down the Acropolis at the very steepest place. It was on that very spot that the Persians landed, and slew those Athenians who thought they understood the oracle better than Themistocles, and fortified the Acropolis with wooden palisades. And next is the Prytaneum, where the laws of Solon are written up, and where are images of the goddesses Peace and Vesta, and among other statues one to Autolycus the pancratiast; for Miltiades and Themistocles have been removed for a Roman and a Thracian! As one goes thence to the lower parts of the city is the temple of Serapis, whose worship the Athenians introduced to please Ptolemy. Of the Egyptian temples to Serapis the most famous is that at Alexandria, but the oldest is that at Memphis, into which strangers may not enter, nor even priests except during the ritual in connection with Apis. And not far from the temple of Serapis is the place where they say Pirithous and Theseus agreed to go to Lacedæmon, and afterwards to Thesprotia. And next is a temple erected to Ilithyia, who they say came from the Hyperborean regions to assist Leto in her travail-throes, and of whom other nations learnt from the people of Delos, who sacrifice to her and sing at her altar the Hymn of Olen. But the Cretans consider her to have been born at Amnisus in Gnossian territory, and to have been the daughter of Hera. And among the Athenians alone her statues are draped to the bottom of her feet. Two of her statues the women said were Cretan and votive offerings of Phædra, while the oldest was brought by Erysichthon from Delos.

And before going into the temple of Olympian Zeus—which Adrian the Roman Emperor built, and in which he placed that remarkable statue of Olympian Zeus (larger than any works of art except the Colossuses at Rhodes and Rome); it is in ivory and gold, and elegant if you consider the size—are two statues of Adrian in Thasian stone, and two in Egyptian stone: and brazen statues in front of the pillars of what the Athenians call their colonial cities. The whole circuit of the temple is about four stades, and is full of statues; for from each city is a statue of the Emperor Adrian, and the Athenians outdid them by the very fine colossal statue of the Emperor which they erected at the back of the temple. And in the temple precincts is an ancient statue of Zeus in brass and a shrine of Cronos and Rhea, and a grove to Earth by the title of Olympian. Here there is about a cubit’s subsidence of soil, and they say that after Deucalion’s flood the water came in and escaped there, and they knead every year a cake of barley meal with honey and throw it into the cavity. And there is on a pillar a statue of Isocrates, who left behind him 3 notable examples, his industry (for though he lived to the age of 98 he never left off taking pupils), his wisdom (for all his life he kept aloof from politics and public business), and his love of liberty (for after the news of the battle of Chæronea he pined away and died of voluntary starvation). And there are some Persians in stone holding up a brazen tripod, both themselves and the tripod fine works of art. And they say that Deucalion built the old temple of Olympian Zeus, bringing as evidence that Deucalion lived at Athens his tomb not far from this very temple. Adrian erected also at Athens a temple of Hera and Pan-Hellenian Zeus, and a temple for all the gods in common. But the most remarkable things are 100 pillars wrought in Phrygian stone, and the walls in the porticoes corresponding. And there is a room here with a roof of gold and alabaster stone, adorned also with statues and paintings: and books are stored up in it. And there is a gymnasium called the Adrian gymnasium: and here too are 100 pillars of stone from Libyan quarries.

CHAPTER XIX.

And next to the temple of Olympian Zeus is a statue of Pythian Apollo, as also a temple of Delphian Apollo. And they say that, when this temple was completed except the roof, Theseus came to the city incognito. And having a long garment down to his feet and his hair being elegantly plaited, when he came near this temple, those who were building the roof asked him jeeringly why a maiden ripe for marriage was wandering about alone. And his only answer was, it is said, unyoking the oxen from the waggon which stood by, and throwing it in the air higher than the roof they were building. And with respect to the place that they call The Gardens, and the temple of Aphrodite, there is no account given by the Athenians, nor in respect to the statue of Aphrodite which stands next the temple, and is square like the Hermæ, and the inscription declares that Celestial Aphrodite is the oldest of those that are called Fates. The statue of Aphrodite in The Gardens is the work of Alcamenes, and is among the few things at Athens best worth seeing. There is also a temple of Hercules called Cynosarges: (i.e., of the white dog); the history of the white dog may be learnt by those who have read the oracle. And there are altars to Hercules and Hebe, (the daughter of Zeus), who, they think, was married to Hercules. There is also an altar of Alcmene and Iolaus, who was associated with Hercules in most of his Labours. And the Lyceum gets its name from Lycus the son of Pandion, but is now as of old considered a temple of Apollo, for Apollo was here called Lyceus originally. And it is also said that the natives of Termilæ, where Lycus went when he fled from Ægeus, are called Lycians from the same Lycus. And behind the Lyceum is the tomb of Nisus who was king of Megara and slain by Minos, and the Athenians brought his corpse here and buried it. About this Nisus there is a story that he had purple hair, and that the oracle said he would die if it was shorn off. And when the Cretans came into the land, they took all the other cities of Megaris by storm, but had to blockade Nisæa, into which Nisus had fled for refuge. And here they say the daughter of Nisus, who was enamoured of Minos, cut off her father’s locks. This is the story. Now the rivers of Attica are the Ilissus and the Eridanus that flows into it, having the same name as the Celtic Eridanus. The Ilissus is the river where they say Orithyia was playing when carried off by the North Wind, who married her, and because of his affinity with the Athenians aided them and destroyed many of the barbarians’ ships. And the Athenians think the Ilissus sacred to several gods, and there is an altar also on its banks to the Muses. The place is also shewn where the Peloponnesians slew Codrus, the son of Melanthus, the king of Athens. After you cross the Ilissus is a place called Agræ, and a temple of Artemis Agrotera, (The Huntress), for here they say Artemis first hunted on her arrival from Delos: accordingly her statue has a bow. And what is hardly credible to hear, but wonderful to see, is a stadium of white marble; one can easily conjecture its size in the following manner. Above the Ilissus is a hill, and this stadium extends from the river to the hill in a crescent-shaped form. It was built by Herodes an Athenian, and most of the Pentelican quarry was used in its construction.

CHAPTER XX.

Now there is a way from the Prytaneum called The Tripods, so called from some large temples of the gods there and some brazen tripods in them, which contain many works of art especially worthy of mention. For there is a Satyr on which Praxiteles is said to have prided himself very much: and when Phryne once asked which was the finest of his works, they say that he offered to give it her like a lover, but would not say which he thought his finest work. A servant of Phryne at this moment ran up, and said that most of Praxiteles’ works were destroyed by a sudden fire that had seized the building where they were, but that they were not all burnt. Praxiteles at once rushed out of doors, and said he had nothing to show for all his labour, if the flames had consumed his Satyr and Cupid. Phryne then bade him stay and be of good cheer, for he had suffered no such loss, but it was only her artifice to make him confess which were his finest works. She then selected the Cupid. And in the neighbouring temple is a boy Satyr handing a cup to Dionysus. And there is a painting by Thymilus of Cupid standing near Dionysus. But the most ancient temple of Dionysus is at the theatre. And inside the sacred precincts are two shrines of Dionysus and two statues of him, one by Eleuthereus, and one by Alcamenes in ivory and gold. There is a painting also of Dionysus taking Hephæstus to Heaven. And this is the story the Greeks tell. Hera exposed Hephæstus on his birth, and he nursing up his grievance against her sent her as a gift a golden seat with invisible bonds, so that when she sat in it she was a prisoner, and Hephæstus would not obey any of the gods, and Dionysus, whose relations with Hephæstus were always good, made him drunk and took him to Heaven. There are paintings also of Pentheus and Lycurgus paying the penalty for their insults to Dionysus, and of Ariadne asleep, Theseus putting out to sea, and Dionysus coming to carry her off. And there is near the temple of Dionysus and the theatre a work of art, said to have been designed in imitation of Xerxes’ tent. It is a copy, for the original one was burnt by Sulla the Roman general when he took Athens. And this is how the war came about. Mithridates was king of the barbarians in the neighbourhood of the Euxine Sea. Now his pretext for fighting against the Romans, and how he crossed into Asia, and the cities he reduced by war or won over by diplomacy, let those who wish to know the whole history of Mithridates concern themselves about all this: I shall merely relate the circumstances attending the capture of Athens. There was an Athenian called Aristion, whom Mithridates employed as ambassador to the Greek States: he persuaded the Athenians to prefer the friendship of Mithridates to that of the Romans. However he persuaded only the democracy and the fiercer spirits, for as to the more respectable Athenians they of their own accord joined the Romans. And in the battle that ensued the Romans were easily victorious, and pursued Aristion and the fleeing Athenians to the city, and Archelaus and the barbarians to the Piræus. Now Archelaus was the general of Mithridates, whom before this the Magnesians who inhabit Sipylus wounded, as he was ravaging their territory, and killed many of the barbarians. So Athens was blockaded, and Taxilus another general of Mithridates happened to be investing Elatea in the Phocian district, but when tidings of this came to him he withdrew his forces into Attica. And the Roman general learning this left part of his army to continue the siege of Athens, but himself went with the greater part of his force to encounter Taxilus in Bœotia. And the third day after news came to both the Roman camps, to Sulla that the walls at Athens had been carried, and to the force besieging Athens that Taxilus had been defeated at Chæronea. And when Sulla returned to Attica, he shut up in the Ceramicus all his Athenian adversaries, and ordered them to be decimated by lot. And Sulla’s rage against the Athenians not a whit relaxing, some of them secretly went to Delphi: and when they enquired if it was absolutely fated that Athens should be destroyed, the Pythian priestess gave them an oracular response about the bladder.[4] And Sulla after this had the same complaint with which I learn Pherecydes the Syrian was visited. And the conduct of Sulla to most of the Athenians was more savage than one would have expected from a Roman: but I do not consider this the cause of his malady, but the wrath of Zeus the God of Suppliants, because when Aristion fled for refuge to the temple of Athene he tore him away and put him to death. Athens being thus injured by the war with the Romans flourished again when Adrian was Emperor.

CHAPTER XXI.

Now the Athenians have statues in the theatre of their tragic and comic dramatists, mostly mediocrities, for except Menander there is no Comedian of first-rate powers, and Euripides and Sophocles are the great lights of Tragedy. And the story goes that after the death of Sophocles the Lacedæmonians made an incursion into Attica, and their leader saw in a dream Dionysus standing by him, and bidding him honour the new Siren with all the honours paid to the dead: and the dream seemed manifestly to refer to Sophocles and his plays. And even now the Athenians are wont to compare the persuasiveness of his poetry and discourses to a Siren’s song. And the statue of Æschylus was I think completed long after his death, and subsequently to the painting which exhibits the action at Marathon. And Æschylus used to tell the story that when he was quite a lad, he slept in a field watching the grapes, and Dionysus appeared to him and bade him write tragedy: and when it was day, he wished to obey the god, and found it most easy work. This was his own account. And on the South Wall, which looks from the Acropolis to the theatre, is the golden head of Medusa the Gorgon, with her ægis. And at the top of the theatre there is a crevice in the rocks up to the Acropolis: and there is a tripod also here. On it are pourtrayed Apollo and Artemis carrying off the sons of Niobe. I myself saw this Niobe when I ascended the mountain Sipylus: the rock and ravine at near view convey neither the idea of a woman, nor a woman mourning, but at a distance you may fancy to yourself that you see a woman all tears and with dejected mien.

As you go from the theatre to the Acropolis is the tomb of Calus. This Calus, his sister’s son and art-pupil, Dædalus murdered and fled to Crete: and afterwards escaped into Sicily to Cocalus. And the temple of Æsculapius, in regard to the statues of the god and his sons and also the paintings, is well worth seeing. And there is in it a spring, in which they say Halirrhothius the son of Poseidon was drowned by Ares for having seduced his daughter, and this was the first case of trial for murder. Here too among other things is a Sarmatic coat of mail: anyone looking at it will say that the Sarmatians come not a whit behind the Greeks in the arts. For they have neither iron that they can dig nor do they import it, for they have less idea of barter than any of the barbarians in those parts. This deficiency they meet by the following invention. On their spears they have bone points instead of iron, and bows and arrows of cornel wood, and bone points to their arrows: and they throw lassoes at the enemy they meet in battle, and gallop away and upset them when they are entangled in these lassoes. And they make their coats of mail in the following manner. Everyone rears a great many mares, being as they are a nomadic tribe, the land not being divided into private allotments, and indeed growing nothing but forest timber. These mares they use not only for war, and sacrifice to the gods of the country, but also for food. And after getting together a collection of hoofs they clean them and cut them in two, and make of them something like dragons’ scales. And whoever has not seen a dragon has at any rate seen a pine nut still green: anyone therefore comparing the state of the hoof to the incisions apparent on pine nuts would get a good idea of what I mean. These they perforate, and having sewn them together with ligaments of horses and oxen make them into coats of mail no less handsome and strong than Greek coats of mail: for indeed whether they are struck point-blank or shot at they are proof. But linen coats of mail are not equally useful for combatants, for they admit the keen thrust of steel, but are some protection to hunters, for the teeth of lions and panthers break off against them. And you may see linen coats of mail hung up in other temples and in the Gryneum, where is a most beautiful grove of Apollo, where the trees both cultivated and wild please equally both nose and eye.