Pausanias' description of Greece, Volume II.

by active approximately 150-175 Pausanias

CHAPTER XXII.

And Pharæ, a town in Achaia, is reckoned with Patræ since the days of Augustus, and the road to Pharæ from Patræ is about 150 stades, and from the sea to the mainland about 70 stades. And the river Pierus flows near Pharæ, the same river I think which flows by the ruins of Olenus, and is called Pirus by the men who live near the sea. Near the river is a grove of plane-trees, most of them hollow from old age, and of such a size that whoever chooses can eat and sleep inside them.[12] The circuit of the market-place is large at Pharæ according to ancient custom, and in the middle of the market-place is a stone statue of bearded Hermes; it is on the ground, no great size, and of square shape. And the inscription on it says that it was an offering of the Messenian Simylus. It is called Hermes of the Market-place, and near it is an oracle. And before the statue is a hearth made of stone, and some brazen lamps are fastened with lead to the hearth. He that wants to consult the oracle of the god comes at eventide and burns some frankincense on the hearth, and when he has filled the lamps with oil and lit them, he lays on the altar on the right of the statue the ordinary piece of money, a brass coin, and whispers his question whatever it is in the ear of the statue of the god. Then he departs from the market-place and stops up his ears. And when he has gone a little distance off he takes his hands from his ears, and whatever he next hears is he thinks the oracular response. The Egyptians have a similar kind of oracle in the temple of Apis. And at Pharæ the water is sacred, Hermes’ well is the name they give to it, and the fish in it they do not catch, because they think them sacred to the god. And very near the statue are 30 square stones, which the people of Pharæ venerate highly, calling each by the name of one of the gods. And in early times all the Greeks paid to unhewn stones, and not statues, the honours due unto the gods. And about 15 stades from Pharæ is a grove of Castor and Pollux. Bay trees chiefly grow in it, and there is neither temple in it nor any statues. The people of the place say the statues were removed to Rome. And in the grove at Pharæ is an altar of unhewn stones. But I could not learn whether Phares, the son of Phylodamia, the daughter of Danaus, or some one of the same name was the founder of the town.

And Tritea, also a town of Achaia, is built in the interior of the country, and reckoned with Patræ by Imperial order. The distance from Pharæ to Tritea is about 120 stades. And before you get to it there is a tomb in white stone, well worth seeing in other respects and not least for the paintings on it, which are by Nicias. There is a throne of ivory and a young and good-looking woman seated on it, and a maid is standing by with a sun-shade. And a young man without a beard is standing up clad in a tunic, with a scarlet cloak over the tunic. And near him is a servant with some javelins, driving some hunting dogs. I could not ascertain their names; but everybody infers that they are husband and wife buried together. The founder of Tritea was some say Celbidas, who came from Cumæ in the Opic land, others say that Ares had an intrigue with Tritea the daughter of Triton, who was a priestess of Athene, and Melanippus their son when he was grown up built the town, and called it after the name of his mother. At Tritea there is a temple to what are called the Greatest Gods, their statues are made of clay: a festival is held to them annually, like the festival the Greeks hold to Dionysus. There is also a temple of Athene, and a stone statue still to be seen: the old statue was taken to Rome according to the tradition of the people of Tritea. The people of the place are accustomed to sacrifice both to Ares and Tritea.

These towns are at some distance from the sea and well inland: but as you sail from Patræ to Ægium you come to the promontory of Rhium, about 50 stades from Patræ, and 15 stades further you come to the harbour of Panormus. And about as many stades from Panormus is what is called the wall of Athene, from which to the harbour of Erineus is 90 stades’ sail along the coast, and 60 to Ægium from Erineus, but by land it is about 40 stades less. And not far from Patræ is the river Milichus, and the temple of Triclaria (with no statue) on the right. And as you go on from Milichus there is another river called Charadrus, and in summer time the herds that drink of it mostly breed male cattle, for that reason the herdsmen keep all cattle but cows away from it. These they leave by the river, because both for sacrifices and work bulls are more convenient than cows, but in all other kinds of cattle the female is thought most valuable.

[12] See the wonderful account of Pliny. Nat. Hist. xii. 1.

CHAPTER XXIII.

And next to the river Charadrus are some ruins not very easy to trace of the town of Argyra, and the well Argyra on the right of the high road, and the river Selemnus that flows into the sea. The local account is that Selemnus was a handsome youth who fed his flocks here, and they say the sea-nymph Argyra was enamoured of him, and used to come up from the sea and sleep with him. But in a short time Selemnus lost all his good looks, and the Nymph no longer came to visit him, and Aphrodite turned the poor lad Selemnus, who was deprived of Argyra and dying for love, into a river. I tell the tale as the people of Patræ told it me. And when he became a river he was still enamoured of Argyra, (as the story goes about Alpheus that he still loved Arethusa,) but Aphrodite at last granted him forgetfulness of Argyra. I have also heard another tradition, viz. that the water of the Selemnus is a good love-cure both for men and women, for if they bathe in this water they forget their love. If there is any truth in this tradition, the water of Selemnus would be more valuable to mankind than much wealth.

And at a little distance from Argyra is the river called Bolinæus, and a town once stood there called Bolina. Apollo they say was enamoured of a maiden called Bolina, and she fled from him and threw herself into the sea, and became immortal through his favour. And there is a promontory here jutting out into the sea, about which there is a tradition that it was here that Cronos threw the sickle into the sea, with which he had mutilated his father Uranus, so they call the promontory Drepanum (sickle). And a little above the high road are the ruins of Rhypæ, which is about 30 stades from Ægium. And the district round Ægium is watered by the river Phœnix and another river Miganitas, both of which flow into the sea. And a portico near the town was built for the athlete Strato, (who conquered at Olympia on the same day in the pancratium and in the wrestling), to practise in. And at Ægium they have an ancient temple of Ilithyia, her statue is veiled from her head to her toes with a finely-woven veil, and is of wood except the face and fingers and toes, which are of Pentelican marble. One of the hands is stretched out straight, and in the other she holds a torch. One may symbolize Ilithyia’s torches thus, that the throes of travail are to women as it were a fire. Or the torches may be supposed to symbolize that Ilithyia brings children to the light. The statue is by the Messenian Damophon.

And at no great distance from the temple of Ilithyia is the sacred enclosure of Æsculapius, and statues in it of Hygiea and Æsculapius. The iambic line on the basement says that they were by the Messenian Damophon. In this temple of Æsculapius I had a controversy with a Sidonian, who said that the Phœnicians had more accurate knowledge generally about divine things than the Greeks, and their tradition was that Apollo was the father of Æsculapius, but that he had no mortal woman for his mother, and that Æsculapius was nothing but the air which is beneficial for the health of mankind and all beasts, and that Apollo was the Sun, and was most properly called the father of Æsculapius, because the Sun in its course regulates the Seasons and gives health to the air. All this I assented to, but was obliged to point out that this view was as much Greek as Phœnician, since at Titane in Sicyonia the statue of Æsculapius was called Health, and that it was plain even to a child that the course of the sun on the earth produces health among mankind.

At Ægium there is also a temple to Athene and another to Hera, and Athene has two statues in white stone, but the statue of Hera may be looked upon by none but women, and those only the priestesses. And near the theatre is a temple and statue of beardless Dionysus. There are also in the market-place sacred precincts of Zeus Soter, and two statues on the left as you enter both of brass, the one without a beard seemed to me the older of the two. And in a building right opposite the road are brazen statues of Poseidon, Hercules, Zeus, and Athene, and they call them the Argive gods, because the Argive tradition says they were made at Argos, but the people of Ægium say it was because the statues were deposited with them by the Argives. And they say further that they were ordered to sacrifice to these statues every day: and they found out a trick by which they could sacrifice as required, but without any expense by feasting on the victims: and eventually these statues were asked back by the Argives, and the people of Ægium asked for the money they had spent on the sacrifices first, so the Argives (as they could not pay this) left the statues with them.