The most righteous of them inhabit the city Meroe and what is called the Aethiopian plain. These are they who show the Table of the Sun,A meadow near the city of the Aethiopians, in which they dined. and they have neither sea nor river except the Nile.
There are other Aethiopians who are neighbours of the Mauri and extend as far as the Nasamones. For the Nasamones, whom Herodotus calls the Atlantes, and those who profess to know the measurements of the earth name the Lixitae, are the Libyans wm Atlas is muddy,and near the source were crocodiles of not less than two cubits, which when the men approached dashed down into the spring. The thought has occurred to many that it is the reappearance of this water out of the sand which gives the Nile to Egypt. Mount Atlas is so high that its peaks are said to touch heaven, but is inaccessible because of the water and the presence everywhere of trees. Its region indeed near the Nasamones is known, but we know of nobody yet who has sailed along
the Megarians used to be tributary to the Athenians by the fact that Alcathous appears to have sent his daughter Periboea with Theseus to Crete in payment of the tribute. On the occasion of his building the wall, the Megarians say, Apollo helped him and placed his lyre on the stone; and if you happen to hit it with a pebble it sounds just as a lyre does when struck.
This made me marvel, but the colossus in Egypt made me marvel far more than anything else. In Egyptian Thebes, on crossing the Nile to the so called Pipes, I saw a statue, still sitting, which gave out a sound. The many call it Memnon, who they say from Aethiopia overran Egypt and as far as Susa. The Thebans, however, say that it is a statue, not of Memnon, but of a native named Phamenoph, and I have heard some say that it is Sesostris. This statue was broken in two by Cambyses, and at the present day from head to middle it is thrown down; but the rest is seated, and every day at the rising of the sun it makes a noise, a
, goes to the Peloponnesus and forms the Asopus. I remember hearing a similar story from the Delians, that the stream which they call Inopus comes to them from the Nile. Further, there is a story that the Nile itself is the Euphrates, which disappears into a marsh, rises again beyond Aethiopia and becomes the Nile.
Such is the accNile itself is the Euphrates, which disappears into a marsh, rises again beyond Aethiopia and becomes the Nile.
Such is the account I heard of the Asopus. When you have turned from the Acrocorinthus into the mountain road you see the Teneatic gate and a sanctuary of Eilethyia. The town called Tenea is just about sixty stades distant. The inhabitants say that they are Trojans who were taken prisoners in Tenedos by the Greeks, and were permitted by AgamemnoNile.
Such is the account I heard of the Asopus. When you have turned from the Acrocorinthus into the mountain road you see the Teneatic gate and a sanctuary of Eilethyia. The town called Tenea is just about sixty stades distant. The inhabitants say that they are Trojans who were taken prisoners in Tenedos by the Greeks, and were permitted by Agamemnon to dwell in their present home. For this reason they honor Apollo more than any other god.
As you go from Corinth, not into the interior but along the road to Sicyon, there is on the left not far from the city a burnt temple. There have, of course, been many wars carried on in Corinthian territory, and naturally houses and sanct
pure and not muddy like the rivers which I have mentioned. The grey mullet, a fish that loves mud, frequents the more turbid streams. The rivers of Greece contain no creatures dangerous to men as do the Indus and the Egyptian Nile, or again the Rhine and Danube, the Euphrates and Phasis. These indeed produce man-eating creatures of the worst, in shape resembling the cat-fish of the Hermus and Maeander, but of darker color and stronger. In these respects the cat-fish is inferior.
The Indus and Nile both contain crocodiles, and the Nile river-horses as well, as dangerous to man as the crocodile. But the rivers of Greece contain no terrors from wild beasts, for the sharks of the Aous, which flows through Thesprotia, are not river beasts but migrants from the sea.
Corone is a city to the right of the Pamisus, on the sea-coast under Mount Mathia. On this road is a place on the coast regarded as sacred to Ino. For they say that she came up from the sea at this point, after her divinity had b
despatched Archias the Corinthian to found Syracuse he uttered this oracle:An isle, Ortygia, lies on the misty oceanOver against Trinacria, where the mouth of Alpheius bubblesMingling with the springs of broad Arethusa.For this reason, therefore, because the water of the Alpheius mingles with the Arethusa, I am convinced that the legend arose of the river's love-affair.
Those Greeks or Egyptians who have gone up into Ethiopia beyond Syene as far as the Ethiopian city of Meroe all say that the Nile enters a lake, and passes through it as though it were dry land, and that after this it flows through lower Aethiopia into Egypt before coming down into the sea at Pharos. And in the land of the Hebrews, as I can myself bear witness, the river Jordan passes through a lake called Tiberias, and then, entering another lake called the Dead Sea, it disappears in it.
The Dead Sea has the opposite qualities to those of any other water. Living creatures float in it naturally without swimming; dying
ms upon wood of the white poplar. Heracles found the white poplar growing on the banks of the Acheron, the river in Thesprotia, and for this reason HomerHom. Il. 13.389, and Hom. Il. 16.482. calls it “Acheroid.”
So from the first down to the present all rivers have not been equally suited for the growth of plants and trees. Tamarisks grow best and in the greatest numbers by the Maeander; the Boeotian Asopus can produce the tallest reeds; the persea tree flourishes only in the water of the Nile. So it is no wonder that the white poplar grew first by the Acheron and the wild olive by the Alpheius, and that the dark poplar is a nursling of the Celtic land of the Celtic Eridanus.
Now that I have finished my account of the greatest altar, let me proceed to describe all the altars in Olympia. My narrative will follow in dealing with them the order in which the Eleans are wont to sacrifice on the altars. They sacrifice to Hestia first, secondly to Olympic Zeus, going to the altar withi
athletes comes from the guides of the Eleans, who say that it was at the hundred and seventy-eighth Festival that Eudelus accepted a bribe from Philostratus, and that this Philostratus was a Rhodian. This account I found was at variance with the Elean record of Olympic victories. In this record it is stated that Strato of Alexandria at the hundred and seventy-eighth Festival won on the same day the victory in the pancratium and the victory at wrestling. Alexandria on the Canopic mouth of the Nile was founded by Alexander the son of Philip, but it is said that previously there was on the site a small Egyptian town called Racotis.
Three Competitors before the time of this Strato, and three others after him, are known to have received the wild-olive for winning the pancratium and the wrestling: Caprus from Elis itself, and of the Greeks on the other side of the Aegean, Aristomenes of Rhodes and Protophanes of Magnesia on the Lethaeus, were earlier than Strato; after him came Marion his c
llet, but in the fifth year, knowing that they have no longer to live, they give them green reed to eat. This of all foods the creature likes best; so it stuffs itself with the reed till it bursts with surfeit, and after it has thus died they find inside it the greater part of the thread. Seria is known to be an island lying in a recess of the Red Sea.
But I have heard that it is not the Red Sea, but a river called Ser, that makes this island, just as in Egypt the Delta is surrounded by the Nile and by no sea. Such another island is Seria said to be. These Seres themselves are of Aethiopian race, as are the inhabitants of the neighboring islands, Abasa and Sacaea. Some say, however, that they are not Ethiopians but a mongrel race of Scythians and Indians.
Such are the accounts that are given. As you go from Elis to Achaia you come after one hundred and fifty-seven stades to the river Larisus, and in modern days this river forms the boundary between Elis and Achaia, though of old
was dedicated by Nicippe, the daughter of Paseas. This sanctuary was made by the Mantineans to remind posterity of their fighting on the side of the Romans at the battle of Actium. They also worship Athena Alea, of whom they have a sanctuary and an image.
Antinous too was deified by them; his temple is the newest in Mantineia. He was a great favorite of the Emperor Hadrian. I never saw him in the flesh, but I have seen images and pictures of him. He has honors in other places also, and on the Nile is an Egyptian city named after Antinous. He has won worship in Mantineia for the following reason. Antinous was by birth from Bithynium beyond the river Sangarius, and the Bithynians are by descent Arcadians of Mantineia.
For this reason the Emperor established his worship in Mantineia also; mystic rites are celebrated in his honor each year, and games every four years. There is a building in the gymnasium of Mantineia containing statues of Antinous, and remarkable for the stones with which
is ploughed up each year, has turned to mainland in a short time the sea that once was between Priene and Miletus.
The people of Psophis have also by the side of the Erymanthus a temple and image of Erymanthus. The images of all rivers except the Nile in Egypt are made of white marble; but the images of the Nile, became it descends to the sea through Aethiopia, they are accustomed to make of black stone.
I heard in Psophis a statement about one Aglaus, a Psophidian contemporary with Croesus theNile, became it descends to the sea through Aethiopia, they are accustomed to make of black stone.
I heard in Psophis a statement about one Aglaus, a Psophidian contemporary with Croesus the Lydian. The statement was that the whole of his life was happy, but I could not believe it.
The truth is that one man may receive fewer ills than his contemporaries, just as one ship may be less tossed by storms than another ship. But we shall not be able to find a man never touched by misfortune or a ship never met by an unfavorable breeze. For HomerHom. Il. 24.527 too says in his poetry that by the side of Zeus is set a jar of good things, and another jar of evil things, taught by the god at