BOOK VIII — Arcadia (Part 2)

Pallantium next demands my attention, both to describe what is worthy of record in it, and to show why the elder Antonine made it a town instead of a village, and also free and exempt from taxation. They say that Evander was the best of the Arcadians both in council and war, and that he was the son of Hermes by a Nymph the daughter of Lado, and that he was sent with a force of Arcadians from Pallantium to form a colony, which he founded near the river Tiber. And part of what is now Rome was inhabited by Evander and the Arcadians who accompanied him, and was called Pallantium in remembrance of the town in Arcadia. And in process of time it changed its name into Palatium. It was for these reasons that Pallantium received its privileges from the Roman Emperor. This Antonine, who bestowed such favours on Pallantium, imposed no war on the Romans willingly, but when the Mauri, (the most important tribe of independent Libyans, who were Nomads and much more formidable than the Scythians, as they did not travel in waggons but they and their wives rode on horseback,) commenced a war with Rome, he drove them out of all their territory into the most remote parts, and compelled them to retire from Libya to Mount Atlas and to the neighbourhood of Mount Atlas. He also took away from the Brigantes in Britain most of their territory, because they had attacked the Genunii who were Roman subjects. And when Cos and Rhodes cities of the Lycians and Carians were destroyed by a violent earthquake, the Emperor Antonine restored them by large expenditure of money and by his zeal in re-peopling them. As to the grants of money which he made to the Greeks and barbarians who stood in need of them, and his magnificent works in Greece and Ionia and Carthage and Syria, all this has been minutely described by others. This Emperor left another token of his liberality. Those subject nations who had the privilege of being Roman citizens, but whose sons were reckoned as Greeks, had the option by law of leaving their money to those who were no relations, or letting it swell the wealth of the Emperor. But Antonine allowed them to leave their property to their sons, preferring to exhibit philanthropy rather than to maintain a law which brought in money to the revenue. This Emperor the Romans called Pius from the honour he paid to the gods. I think he might also justly have borne the title of the elder Cyrus, Father of mankind. He was succeeded by his son Antonine, who fought against the Germans, the most numerous and warlike barbarians in Europe, and subdued the Sauromatæ who had commenced an iniquitous war.

CHAPTER XLIV.

To return to our account of Arcadia, there is a road from Megalopolis to Pallantium and Tegea, leading to what is called the Mound. On this road is a suburb of Megalopolis, called Ladocea from Ladocus the son of Echemus. And next comes Hæmoniæ, which in ancient times was a town founded by Hæmon the son of Lycaon, and is still called Hæmoniæ. And next it on the right are the ruins of Oresthasium, and the pillars of a temple to Artemis surnamed the Priestess. And on the direct road from Hæmoniæ is the place called Aphrodisium, and next to it Athenæum, on the left of which is a temple of Athene and stone statue of the goddess. About 20 stades from Athenæum are the ruins of Asea, and the hill which was formerly the citadel has still remains of walls. And about 5 stades from Asea is the Alpheus a little away from the road, and near the road is the source of the Eurotas. And near the source of the Alpheus is a temple of the Mother of the Gods without a roof, and two lions in stone. And the Eurotas joins the Alpheus, and for about 20 stades they flow together in a united stream, till they are lost in a cavity and come up again, the Eurotas in Laconia, the Alpheus at Pegæ in Megalopolis. There is also a road from Asea leading up to Mount Boreum, on the top of which are traces of a temple. The tradition is that Odysseus on his return from Ilium built it to Poseidon and Preserver Athene.

What is called the Mound is the boundary for the districts of Megalopolis Tegea and Pallantium, and as you turn off from it to the left is the plain of Pallantium. In Pallantium there is a temple, and a stone statue of Pallas and another of Evander, and a temple to Proserpine the daughter of Demeter, and at no great distance a statue of Polybius. The hill above the town was used of old as the citadel, and on the top of it are remains even to our day of a temple of the gods called Pure, oaths by whom are still accounted most weighty. They do not know the particular names of these gods, or if they know they will not tell them. But one might conjecture that they were called Pure, because Pallas did not sacrifice to them in the same way as his father did to Lycæan Zeus.

And on the right of what is called the Mound is the Manthuric plain on the borders of Tegea, being indeed only 50 stades from Tegea. There is a small hill on the right of the road called Cresium, on which is the temple of Aphneus. For according to the legend of the people of Tegea Ares had an intrigue with Aerope, the daughter of Cepheus the son of Aleus, and she died in childbirth, and the baby still clung to his mother though she was dead, and sucked from her breasts a plentiful supply of milk, and as Ares had caused this they called the god Aphneus, and the boy was called they say Aeropus. And on the road to Tegea is the well called Leuconius, so called from Leucone, (who they say was a daughter of Aphidas), whose tomb is not far from Tegea.

CHAPTER XLV.

The people of Tegea say that their district got its name in the days of Tegeates the son of Lycaon, and that the inhabitants were distributed into 8 parishes, Gareatæ, Phylaces, Caryatæ, Corythes, Potachidæ, Œatæ, Manthyres, and Echeuethes, and that in the reign of Aphidas a ninth parish was formed, called after him Aphidas. The founder of the town in our day was Aleus. The people of Tegea besides the public events which they had a share in in common with all the Arcadians, as the war against Ilium, and the war with the Persians, and the battle with the Lacedæmonians at Dipæa, had special renown of their own from the following circumstances. Ancæus the son of Lycurgus, though wounded, sustained the attack of the Calydonian boar, and Atalanta shot at it and was the first to hit it, and for this prowess its head and hide were given her as trophies. And when the Heraclidæ returned to the Peloponnese, Echemus of Tegea, the son of Aeropus, had a combat with Hyllus and beat him. And the people of Tegea were the first Arcadians who beat the Lacedæmonians who fought against them, and took most of them captive.

The ancient temple at Tegea of Athene Alea was built by Aleus, but in after times the people at Tegea built the goddess a great and magnificent temple. For the former one was entirely consumed by fire which spread all over it, when Diophantus was Archon at Athens, in the second year of the 96th Olympiad, in which Eupolemus of Elis won the prize in the course. The present one far excels all the temples in the Peloponnese for beauty and size. The architecture of the first row of pillars is Doric, that of the second row is Corinthian, and that of the pillars outside the temple is Ionic. The architect I found on inquiry was Scopas the Parian, who made statues in various parts of old Greece, and also in Ionia and Caria. On the gables is represented the hunting of the boar of Calydon, on one side of the boar, nearly in the centre of the piece, stand Atalanta and Meleager and Theseus and Telamon and Peleus and Pollux and Iolaus, the companion of Hercules in most of his Labours, and the sons of Thestius, Prothous and Cometes, the brothers of Althæa: and on the other side of the boar Ancæus already wounded and Epochus supporting him as he drops his weapon, and near him Castor, and Amphiaraus the son of Œcles, and besides them Hippothous the son of Cercyon, the son of Agamedes, the son of Stymphelus, and lastly Pirithous. On the gables behind is a representation of the single combat between Telephus and Achilles on the plain of Caicus.

CHAPTER XLVI.

And the ancient statue of Athene Alea, and together with it the tusks of the Calydonian boar, were carried away by the Emperor Augustus, after his victory over Antony and his allies, among whom were all the Arcadians but the Mantineans. Augustus does not seem to have commenced the practice of carrying off votive offerings and statues of the gods from conquered nations, but to have merely followed a long-established custom. For after the capture of Ilium, when the Greeks divided the spoil, the statue of Household Zeus was given to Sthenelus the son of Capaneus: and many years afterwards, when the Dorians had migrated to Sicily, Antiphemus, the founder of Gela, sacked Omphace a town of the Sicani, and carried from thence to Gela a statue made by Dædalus. And we know that Xerxes the son of Darius, the king of the Persians, besides what he carried off from Athens, took from Brauron a statue of Brauronian Artemis, and moreover charged the Milesians with cowardice in the sea-fight against the Athenians at Salamis, and took from them the brazen Apollo at Branchidæ, which a long time afterwards Seleucus sent back to the Milesians. And the statues taken from the Argives at Tiryns are now, one in the temple of Hera, the other in the temple of Apollo at Elis. And the people of Cyzicus having forced the people of Proconnesus to settle with them took from them a statue of the Dindymene Mother. The statue generally was of gold, but the head instead of ivory was made with the teeth of Hippopotamuses. So the Emperor Augustus merely followed a long established custom usual both among Greeks and barbarians. And you may see the statue of Athene Alea in the Forum at Rome built by Augustus. It is throughout of ivory and the workmanship of Endœus. Those who busy themselves about such curiosities say that one of the tusks of the boar was broken off, and the remaining one was suspended as a votive offering in Cæsar’s gardens in the temple of Dionysus. It is about 2½ feet long.

CHAPTER XLVII.

And the statue now at Tegea of Athene, called Hippia by the Manthurii, because (according to their tradition) in the fight between the gods and the giants the goddess drove the chariot of Enceladus, though among the other Greeks and Peloponnesians the title Alea has prevailed, was taken from the Manthurii. On one side of the statue of Athene stands Æsculapius, on the other Hygiea in Pentelican marble, both by the Parian Scopas. And the most notable votive offerings in the temple are the hide of the Calydonian boar, which is rotten with lapse of time and nearly devoid of hair, and some fetters hung up partly destroyed by rust, which the captives of the Lacedæmonians wore when they dug in the district of Tegea. And there is the bed of Athene, and an effigy of Auge to imitate a painting, and the armour of Marpessa, called the Widow, a woman of Tegea, of whom I shall speak hereafter. She was a priestess of Athene when a girl, how long I do not know but not after she grew to womanhood. And the altar they say was made for the goddess by Melampus the son of Amythaon: and on the altar are representations of Rhea and the Nymph Œnoe with Zeus still a babe, and on each side 4 Nymphs, on the one side Glauce and Neda and Thisoa and Anthracia, and on the other Ida and Hagno and Alcinoe and Phrixa. There are also statues of the Muses and Mnemosyne.

And not far from the temple is a mound of earth, constituting a race-course, where they hold games which they call Aleæa from Athene Alea, and Halotia because they took most of the Lacedæmonians alive in the battle. And there is a spring towards the north of the temple, near which they say Auge was violated by Hercules, though their legend differs from that of Hecatæus about her. And about 3 stades from this spring is the temple of Hermes called Æpytus.

At Tegea there is also a temple to Athene Poliatis, which once every year the priest enters. They call it the temple of Protection, and say that it was a boon of Athene to Cepheus, the son of Aleus, that Tegea should never be captured, and they say that the goddess cut off one of the locks of Medusa, and gave it him as a protection for the city. They have also the following legend about Artemis Hegemone. Aristomelidas the ruler at Orchomenus in Arcadia, being enamoured of a maiden of Tegea, got her somehow or other into his power, and committed the charge of her to one Chronius. And she before being conducted to the tyrant slew herself in modesty and fear. And Artemis stirred up Chronius in a dream against Aristomelidas, and he slew him and fled to Tegea and built there a temple to Artemis.

CHAPTER XLVIII.

In the market-place, which is in shape very like a brick, is a temple of Aphrodite called the Brick Aphrodite, and a stone statue of the goddess. And there are two pillars, on one of which are effigies of Antiphanes and Crisus and Tyronidas and Pyrrhias, who are held in honour to this day as legislators for Tegea, and on the other pillar Iasius, with his left hand on a horse and in his right hand a branch of palm. He won they say the horserace at Olympia, when Hercules the Theban established the Olympian games. Why a crown of wild olive was given to the victor at Olympia I have shown in my account of Elis, and why of laurel at Delphi I shall show hereafter. And at the Isthmian games pine, at the Nemean games parsley, were wont to be the prize, as we know from the cases of Palæmon and Archemorus. But most games have a crown of palm as the prize, and everywhere the palm is put into the right hand of the victor. The beginning of this custom was as follows. When Theseus was returning from Crete he instituted games they say to Apollo at Delos, and himself crowned the victors with palm. This was they say the origin of the custom, and Homer has mentioned the palm in Delos in that part of the Odyssey where Odysseus makes his supplication to the daughter of Alcinous.

There is also a statue of Ares called Gynæcothœnas in the market-place at Tegea, graven on a pillar. For in the Laconian war, at the first invasion of Charillus the king of the Lacedæmonians, the women took up arms, and lay in ambush under the hill called in our day Phylactris. And when the armies engaged, and the men on both sides exhibited splendid bravery, then they say the women appeared on the scene, and caused the rout of the Lacedæmonians, and Marpessa, called the Widow, excelled all the other women in daring, and among other Spartans Charillus was taken prisoner, and was released without ransom, upon swearing to the people of Tegea that he would never again lead a Lacedæmonian army to Tegea, which oath he afterwards violated. And the women privately sacrificed to Ares independently of the men for the victory, and gave no share of the flesh of the victim to the men. That is why Ares was called Gynæcothœnas (_i.e._ _Women’s Feast_). There is also an altar and square statue of Adult Zeus. Square statues the Arcadians seem greatly to delight in. There are also here the tombs of Tegeates the son of Lycaon, and Mæra the wife of Tegeates, who they say was the daughter of Atlas, and is mentioned by Homer in Odysseus’ account to Alcinous of his journey to Hades and the souls he saw there. And in the market-place at Tegea there is a temple of Ilithyia, and a statue called Auge on her knees, and the tradition is that Aleus ordered Nauplius to take his daughter Auge and drown her in the sea, and as she was being led there she fell on her knees, and gave birth to a son on the spot where is now the temple of Ilithyia. This tradition differs from another one, which states that Auge gave birth to Telephus unbeknown to her father, and that he was exposed on Mount Parthenium and suckled by a doe, though this last part of the tradition is also recorded by the people of Tegea. And near the temple of Ilithyia is an altar to Earth, and close to the altar is a pillar in white stone, on which is a statue of Polybius the son of Lycortas, and on another pillar is Elatus one of the sons of Arcas.

Odyssey, vi. 162 _sq._

Odyssey, xi. 326.

CHAPTER XLIX.

And not far from the market-place is a theatre, and near it are the bases of some brazen statues, the statues themselves are no longer there. And an elegiac couplet on one of the bases says that that was the statue of Philopœmen. This Philopœmen the Greeks hold in the highest honour, both for his sagacity and exploits. As to the lustre of his race his father Craugis was second to none of the Arcadians of Megalopolis, but he dying when Philopœmen was quite a boy his guardian was Cleander an exile from Mantinea, who had come to live at Megalopolis after the troubles in his native place, and had been on a footing of old friendship with the family of Craugis. And Philopœmen had they say among other tutors Megalophanes and Ecdelus: the sons of Arcesilaus were pupils they say of Pitanæus. In size and strength he was inferior to none of the Peloponnesians, but he was far from good-looking. He didn’t care about contending in the games, but he cultivated his own piece of ground, and was fond of hunting wild beasts. He read also they say frequently the works of the most famous Greek sophists, and books on the art of war, especially such as touched on strategy. He wished in all things to make Epaminondas his model in his frame of mind and exploits, but was not able in all points to come up to this. For Epaminondas was especially mild and had his temper completely under control, whereas Philopœmen was hot-tempered. But when Cleomenes captured Megalopolis, Philopœmen was not dismayed at this unexpected misfortune, but conveyed off safely two-thirds of the adults and all the women and children to Messene, as the Messenians were at that time their allies and well-disposed to them. And when Cleomenes sent a message to these exiles that he was sorry for what he had done, and that the people of Megalopolis might return if they signed a treaty, Philopœmen persuaded all the citizens to return only with arms in their hands, and not upon any conditions or treaty. And in the battle which took place at Sellasia against Cleomenes and the Lacedæmonians, in which the Achæans and Arcadians from all the cities took part, and also Antigonus with an army from Macedonia, Philopœmen took his place with the cavalry at first, but when he saw that the issue of the battle turned on the behaviour of the infantry he willingly became a footsoldier, and, as he was displaying valour worthy of record, one of the enemy pierced through both his thighs, and being so impeded he dropt on his knees and was constrained to fall forwards, so that by the motion of his feet the spear snapped off. And when Cleomenes and the Lacedæmonians were defeated, and Philopœmen returned to the camp, then the doctors cut out of his thighs the spearpoint and the spear itself. And Antigonus, hearing and seeing his courage, was anxious to invite him over to Macedonia. But he paid little heed to Antigonus, and crossed over by ship to Crete, where a civil war was raging, and became a captain of mercenaries. And on his return to Megalopolis he was at once chosen by the Achæans commander of their cavalry, and he made them the best cavalry in Greece. And when the Achæans and all their allies fought at the river Larisus against the men of Elis and the Ætolian force that aided the people of Elis from kinsmanship, Philopœmen first slew with his own hands Demophantus the commander of the enemy’s cavalry, and then put to flight all the cavalry of the Ætolians and men of Elis.

CHAPTER L.

And as the Achæans left everything to him and made him everybody, he changed the arms of the infantry, for, whereas before they bore short spears and oblong shields like those in use among the Celts and Persians (called _thyrei_ and _gerrha_), he persuaded them to wear breastplates and greaves, and also to use the shields in use in Argolis and long spears. And when Machanidas rose to power in Lacedæmon, and war again broke out between the Achæans and the Lacedæmonians under him, Philopœmen was commander in chief of the Achæan force, and in the battle of Mantinea the light-armed Lacedæmonians beat the light-armed troops of the Achæans, and Machanidas pressed upon them in their flight, but Philopœmen forming his infantry into a square routed the Lacedæmonian hoplites, and fell in with Machanidas as he was returning from the pursuit and slew him. Thus the Lacedæmonians, though they lost the battle, were more fortunate from their reverse than one would have anticipated, for they were freed from their tyrant. And not long after, when the Argives were celebrating the Nemean games, Philopœmen happened to be present at the contest of the harpers: and Pylades a native of Megalopolis (one of the most noted harpers of the day who had carried off the victory at the Pythian games), at that moment striking up the tune of the Milesian Timotheus called Persæ, and commencing at the words

“Winning for Hellas the noble grace of freedom,”

all the Greeks gazed earnestly on Philopœmen, and signified by clapping that they referred to him the words of the Ode. A similar tribute of respect was I understand paid to Themistocles at Olympia, where the whole theatre rose up on his entrance. Philip indeed, the son of Demetrius, the king of the Macedonians, who also poisoned Aratus of Sicyon, sent men to Megalopolis with orders to kill Philopœmen, and though unsuccessful in this he was execrated by all Greece. And the Thebans who had beaten the Megarians in battle, and had already got inside the walls at Megara, through treachery on the part of the Megarians, were so alarmed at the arrival of Philopœmen to the rescue, that they went home again without effecting their object. And again there rose up at Lacedæmon a tyrant called Nabis, who attacked the Messenians first of the Peloponnesians, and as he made his attack by night, when they had no expectation of it, he took all Messene but the citadel, but upon Philopœmen’s coming up the next day with an army he departed from it on conditions of war.

And Philopœmen, when the time of his command expired, and other Achæans were chosen as commanders, went a second time to Crete and helped the Gortynians who were pressed hard in war. But as the Arcadians were vexed with him for going abroad he returned from Crete, and found the Romans at war with Nabis. And as the Romans had equipped a fleet against Nabis, Philopœmen in his zeal wished to take part in the contest, but being altogether without experience of the sea, he unwittingly embarked on an unseaworthy trireme, so that the Romans and their allies remembered the lines of Homer, in his Catalogue of the ships, about the ignorance of the Arcadians in maritime affairs. And not many days after this naval engagement Philopœmen and his regiment, taking advantage of a dark night, set the camp of the Lacedæmonians at Gythium on fire. Thereupon Nabis intercepted Philopœmen and all the Arcadians with him on difficult ground, they were very brave but there were very few of them. But Philopœmen changed the position of his troops, so that the advantage of the ground rested with him and not with the enemy, and, defeating Nabis and slaying many of the Lacedæmonians in this night attack, raised his fame still higher among the Greeks. And after this Nabis obtained from the Romans a truce for a certain definite period, but before the time expired he was assassinated by a man from Calydon, who had come ostensibly to negotiate an alliance, but was really hostile, and had been suborned by the Ætolians for this very purpose.

Iliad, ii. 614.

CHAPTER LI.

And Philopœmen about this time made an incursion into Sparta, and compelled the Lacedæmonians to join the Achæan League. And not very long after Titus Flaminius, the commander in chief of the Romans in Greece, and Diophanes the son of Diæus of Megalopolis, who had been chosen at this time general of the Achæans, marched against Lacedæmon, alleging that the Lacedæmonians were plotting against the Romans: but Philopœmen, although at present he was only a private individual, shut the gates as they were coming in. And the Lacedæmonians, in return for this service and for his success against both their tyrants, offered him the house of Nabis, which was worth more than 100 talents; but he had a soul above money, and bade the Lacedæmonians conciliate by their gifts instead of him those who had persuasive powers with the people in the Achæan League. In these words he referred they say to Timolaus. And he was chosen a second time general of the Achæans. And as the Lacedæmonians at that time were on the eve of a civil war, he exiled from the Peloponnese about 300 of the ringleaders, and sold for slaves about 3000 of the Helots, and demolished the walls of Sparta, and ordered the lads no longer to train according to the regulations of Lycurgus but in the Achæan fashion. But the Romans afterwards restored to them their national training. And when Antiochus (the descendant of Seleucus Nicator) and the army of Syrians with him were defeated by Manius and the Romans at Thermopylæ, and Aristænus of Megalopolis urged the Achæans to do all that was pleasing to the Romans and not to resist them at all, Philopœmen looked angrily at him, and told him that he was hastening the fate of Greece. And when Manius was willing to receive the Lacedæmonian fugitives, he resisted this proposal before the Council. But on Manius’ departure, he permitted the fugitives to return to Sparta.

But vengeance was about to fall on Philopœmen for his haughtiness. For when he was appointed general of the Achæans for the 8th time, he twitted a man not without some renown for having allowed the enemy to capture him alive: and not long after, as there was a dispute between the Messenians and Achæans, he sent Lycortas with an army to ravage Messenia: and himself the third day afterwards, though he was suffering from a fever and was more than 70, hurried on to share in the action of Lycortas, at the head of about 60 cavalry and targeteers. And Lycortas and his army returned home without having done or received any great harm. But Philopœmen, who had been wounded in the head in the action and had fallen off his horse, was taken alive to Messene. And in a meeting which the Messenians immediately held there were many different opinions as to what they should do with him. Dinocrates and the wealthy Messenians were urgent to put him to death: but the popular party were most anxious to save him alive, calling him even the father of all Greece. But Dinocrates in spite of the popular party took Philopœmen off by poison. And Lycortas not long after collected a force from Arcadia and from Achaia and marched against Messene, and the popular party in Messene at once fraternized with them, and all except Dinocrates who were privy to the murder of Philopœmen were put to death. And he committed suicide. And the Arcadians brought the remains of Philopœmen to Megalopolis.

CHAPTER LII.

And now Greece ceased to produce a stock of distinguished men. Miltiades the son of Cimon, who defeated the barbarians that landed at Marathon, and checked the Persian host, was the first public benefactor of Greece, and Philopœmen the son of Craugis the last. For those who before Miltiades had displayed conspicuous valour, (as Codrus the son of Melanthus, and the Spartan Polydorus, and the Messenian Aristomenes), had all clearly fought for their own nation and not for all Greece. And after Miltiades Leonidas (the son of Anaxandrides) and Themistocles (the son of Neocles) expelled Xerxes from Greece, the latter by his two sea-fights, the former by the action at Thermopylæ. And Aristides the son of Lysimachus, and Pausanias the son of Cleombrotus, who commanded at Platæa, were prevented from being called benefactors of Greece, the latter by his subsequent crimes, the former by his laying tribute on the Greek islanders, for before Aristides all the Greek dominions were exempt from taxation. And Xanthippus the son of Ariphron, in conjunction with Leotychides king of Sparta, destroyed the Persian fleet off Mycale, and Cimon did many deeds to excite the emulation of the Greeks. As for those who won the greatest renown in the Peloponnesian war, one might say that they with their own hands almost ruined Greece. And when Greece was already in pitiful plight, Conon the son of Timotheus and Epaminondas the son of Polymnis recovered it somewhat, the former in the islands and maritime parts, the latter by ejecting the Lacedæmonian garrisons and governors inland, and by putting down the decemvirates. Epaminondas also made Greece more considerable by the addition of the well-known towns of Messene and the Arcadian Megalopolis. I consider also Leosthenes and Aratus the benefactors of all Greece, for Leosthenes against the wishes of Alexander brought back safe to Greece in ships 50,000 Greeks who had served under the pay of Persia: as for Aratus I have already touched upon him in my account of Sicyon.

And the following is the inscription on Philopœmen at Tegea. “Spread all over Greece is the fame and glory of the Arcadian warrior Philopœmen, as wise in the council-chamber as brave in the field, who attained such eminence in war as cavalry leader. Two trophies won he over two Spartan tyrants, and when slavery was growing he abolished it. And therefore Tegea has erected this statue to the high souled son of Craugis, the blameless winner of his country’s freedom.”

CHAPTER LIII.

That is the inscription at Tegea. And the statues erected to Apollo Aguieus by the people of Tegea were dedicated they say for the following reason. Apollo and Artemis punished they say in every place all persons who, when Leto was pregnant and wandering about Arcadia, neglected and took no account of her. And when Apollo and Artemis came into the district of Tegea, then they say Scephrus, the son of Tegeates, went up to Apollo and had a private conversation with him. And Limon his brother, thinking Scephrus was making some charge against him, ran at his brother and slew him. But swift vengeance came upon Limon, for Artemis at once transfixed him with an arrow. And Tegeates and Mera forthwith sacrificed to Apollo and Artemis, and afterwards when a mighty famine came upon the land the oracle at Delphi told them to mourn for Scephrus. Accordingly they pay honours to him at the festival of Apollo Aguieus, and the priestess of Artemis pursues some one, pretending that she is Artemis pursuing Limon. And the remaining sons of Tegeates, Cydon and Archedius and Gortys, migrated they say of their own accord to Crete, and gave their names to the towns Cydonia and Gortys and Catreus. But the Cretans do not accept the tradition of the people of Tegea, they say that Cydon was the son of Acacallis the daughter of Minos and Hermes, and that Catreus was the son of Minos, and Gortys the son of Rhadamanthus. About Rhadamanthus Homer says, in the conversation between Proteus and Menelaus, that Menelaus went to the Elysian fields, and before him Rhadamanthus: and Cinæthon in his verses represents Rhadamanthus as the son of Hephæstus, and Hephæstus as the son of Talos, and Talos as the son of Cres. The traditions of the Greeks are mostly different and especially in genealogies. And the people of Tegea have 4 statues of Apollo Aguieus, one erected by each tribe. And the names of the tribes are Clareotis, Hippothœtis, Apolloniatis, and Atheneatis, the two former so called from the lots which Arcas made his sons cast for the land, and from Hippothous the son of Cercyon.

There is also at Tegea a temple to Demeter and Proserpine, the goddesses whom they call Fruit-giving, and one near to Paphian Aphrodite, which was erected by Laodice, who was, as I have stated before, a daughter of that Agapenor who led the Arcadians to Troy, and dwelt at Paphos. And not far from it are two temples to Dionysus, and an altar to Proserpine, and a temple and gilt statue of Apollo, the statue by Chirisophus, a Cretan by race, whose age and master we do not know. But the stay of Dædalus at Minos’ court in Crete, and the statues which he made, has brought much greater fame to Crete. And near Apollo is a stone statue of Chirisophus himself.

And the people of Tegea have an altar which they call common to all Arcadians, where there is a statue of Hercules. He is represented as wounded in the thigh with the wound he received in the first fight which he had with the sons of Hippocoon. And the lofty place dedicated to Zeus Clarius, where most of the altars at Tegea are, is no doubt so called from the lots which the sons of Arcas cast. And the people of Tegea have an annual festival there, and they say the Lacedæmonians once invaded their territory at the time of the festival, and the god sent snow, and they were cold, and weary from the weight of their armour, and the people of Tegea unbeknown to the enemy lit a fire, (and so they were not incommoded with the cold), and put on their armour, and went out against them, and overcame them in the action. I have also seen at Tegea the following sights, the house of Aleus, and the tomb of Echemus, and a representation on a pillar of the fight between Echemus and Hyllus.

As you go from Tegea towards Laconia, there is an altar of Pan on the left of the road, and another of Lycæan Zeus, and there are ruins of temples. Their altars are about 2 stades from the walls, and about seven stades further is a temple of Artemis called Limnatis, and a statue of the goddess in ebony. The workmanship is called Æginætan by the Greeks. And about 10 stades further are ruins of the temple of Artemis Cnaceatis.

CHAPTER LIV.

The boundary between the districts of the Lacedæmonians and Tegea is the river Alpheus, which rises at Phylace, and not far from its source another river flows into it formed from several unimportant streams, and that is why the place is called the Meeting of the Waters. And the Alpheus seems in the following particular to be contrary in its nature to all other rivers, it is frequently lost in the ground and comes up again. For starting from Phylace and the Meeting of the Waters it is lost in the plain of Tegea, and reappears again at Asea, and after mixing its stream with the Eurotas is a second time lost in the ground: and emerging again at what the Arcadians call the Wells, and flowing by the districts of Pisa and Olympia, it falls into the sea beyond Cyllene, the arsenal of the people of Elis. Nor can the Adriatic, though a big and stormy sea, bar its onward passage, for it reappears at Ortygia in Syracuse, and mixes its waters with the Arethusa.

The straight road, leading to Thyrea and the villages in the Thyreatic district, is memorable for containing the tomb of Orestes the son of Agamemnon, the people of Tegea say that a Spartan removed his remains from thence, but in our day there is no tomb within the walls. The river Garates also flows by the road, when you have crossed it and gone on ten stades you come to a temple of Pan, and near it an oak also sacred to Pan.

The road from Tegea to Argos is very well adapted for carriages and is in fact quite a high road. The first thing you come to on it is a temple and statue of Æsculapius, and after turning to the left for about a stade you come to a temple of Pythian Apollo quite fallen to decay and in ruins. And on the high road are many oaks and a temple of Demeter, called Demeter of Corythes, in a grove of oaks, and near it is a temple to Mystic Dionysus. And next comes Mount Parthenium, on which is shown an enclosure sacred to Telephus, where they say he was exposed as a boy and brought up by a doe. And at a little distance is the temple of Pan, where both the Athenians and people of Tegea say that Pan appeared to Philippides and had an interview with him. Mount Parthenium also has tortoises admirably adapted for making lyres of, which the men who live on the mountain fear to take and will not allow strangers to take, for they consider them sacred to Pan. When you have crossed over the mountain top you come in what is now arable land to the boundary between the districts of Tegea and Argos, _viz_. Hysiæ in Argolis.

These are the divisions of the Peloponnese, and the towns in the divisions, and the most notable things in each town.