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Boeotia (Greece) (search for this): book 10, chapter 4
nopeus led me to guess it to be about seven stades. I was reminded of Homer's verses about Tityos,See Hom. Od. 11.581 where he mentions the city of Panopeus with its beautiful dancing-floors, and how in the fight over the body of Patroclus he says that Schedius, son of Iphitus and king of the Phocians, who was killed by Hector, lived in Panopeus.See Hom. Il. 17.307 foll. It seemed to me that the reason why the king lived here was fear of the Boeotians; at this point is the easiest pass from Boeotia into Phocis, so the king used Panopeus as a fortified post. The former passage, in which Homer speaks of the beautiful dancing-floors of Panopeus, I could not understand until I was taught by the women whom the Athenians call Thyiads. The Thyiads are Attic women, who with the Delphian women go to Parnassus every other year and celebrate orgies in honor of Dionysus. It is the custom for these Thyiads to hold dances at places, including Panopeus, along the road from Athens. The epithet Homer
Magnesia (Greece) (search for this): book 10, chapter 4
andy torrent, and they smell very like the skin of a man. They say that these are remains of the clay out of which the whole race of mankind was fashioned by Prometheus. Here at the ravine is the tomb of Tityos. The circumference of the mound is just about one-third of a stade, and they say that the verse in the Odyssey:—Lying on the ground, and lie lay over nine roods,Hom. Od. 11.577refers, not to the size of Tityos, but to the place where he lay, the name of which was Nine Roods. Cleon of Magnesia on the Hermus used to say that those men were incredulous of wonders who in the course of their own lives had not met yet greater marvels. He declared that Tityos and other monsters had been as tradition says they were. He happened, he said, to be at Cadiz, and he, with the rest of the crowd, sailed forth from the island in accordance with the command of Heracles;Probably referring to a custom that all foreigners should leave Cadiz at certain times, probably at the festival of Heracles. Th
Cadiz (Spain) (search for this): book 10, chapter 4
of their own lives had not met yet greater marvels. He declared that Tityos and other monsters had been as tradition says they were. He happened, he said, to be at Cadiz, and he, with the rest of the crowd, sailed forth from the island in accordance with the command of Heracles;Probably referring to a custom that all foreigners should leave Cadiz at certain times, probably at the festival of Heracles. The monster may have been a wooden effigy burnt on these occasions （Frazer）. on their return to Cadiz they found cast ashore a man of the sea, who was about five roods in size, and burning away, because heaven had blasted him with a thunderbolt. So said Cleon.Cadiz they found cast ashore a man of the sea, who was about five roods in size, and burning away, because heaven had blasted him with a thunderbolt. So said Cleon. About twenty-seven stades distant from Panopeus is Daulis. The men there are few in number, but for size and strength no Phocians are more renowned even to this day. They say that the name of the city is derived from Daulis, a nymph, the daughter of the Cephisus. Others say that the place, on which the city was built, was wooded,
Parnassus (Greece) (search for this): book 10, chapter 4
was killed by Hector, lived in Panopeus.See Hom. Il. 17.307 foll. It seemed to me that the reason why the king lived here was fear of the Boeotians; at this point is the easiest pass from Boeotia into Phocis, so the king used Panopeus as a fortified post. The former passage, in which Homer speaks of the beautiful dancing-floors of Panopeus, I could not understand until I was taught by the women whom the Athenians call Thyiads. The Thyiads are Attic women, who with the Delphian women go to Parnassus every other year and celebrate orgies in honor of Dionysus. It is the custom for these Thyiads to hold dances at places, including Panopeus, along the road from Athens. The epithet Homer applies to Panopeus is thought to refer to the dance of the Thyiads. At Panopeus there is by the roadside a small building of unburnt brick, in which is an image of Pentelic marble, said by some to be Asclepius, by others Prometheus. The latter produce evidence of their contention. At the ravine there lie
Anthedon (search for this): book 10, chapter 4
nderbolt. So said Cleon. About twenty-seven stades distant from Panopeus is Daulis. The men there are few in number, but for size and strength no Phocians are more renowned even to this day. They say that the name of the city is derived from Daulis, a nymph, the daughter of the Cephisus. Others say that the place, on which the city was built, was wooded, and that such shaggy places （dasea） were called daula by the ancients. For this reason, they say, Aeschylus called the beard of Glaucus of Anthedon hypene daulos. Here in Daulis the women are said to have served up to Tereus his own son, which act was the first pollution of the dining-table among men. The hoopoe, into which the legend says Tereus was changed, is a bird a little larger than the quail, while the feathers on its head rise into the shape of a crest. It is noteworthy that in Phocis swallows neither hatch nor lay eggs; in fact no swallow would even make a nest in the roof of a house. The Phocians say that even when Philomela
Athens (Greece) (search for this): book 10, chapter 4
all Thyiads. The Thyiads are Attic women, who with the Delphian women go to Parnassus every other year and celebrate orgies in honor of Dionysus. It is the custom for these Thyiads to hold dances at places, including Panopeus, along the road from Athens. The epithet Homer applies to Panopeus is thought to refer to the dance of the Thyiads. At Panopeus there is by the roadside a small building of unburnt brick, in which is an image of Pentelic marble, said by some to be Asclepius, by others PromePhocians say that even when Philomela was a bird she had a terror of Tereus, and so kept away from his country. At Daulis is a sanctuary of Athena with an ancient image. The wooden image, of an even earlier date, the Daulians say was brought from Athens by Procne. In the territory of Daulis is a place called Tronis. Here has been built a shrine of the Founder hero. This founder is said by some to have been Xanthippus, a distinguished soldier; others say that he was Phocus, son of Ornytion, son o
Daulis (search for this): book 10, chapter 4
lasted him with a thunderbolt. So said Cleon. About twenty-seven stades distant from Panopeus is Daulis. The men there are few in number, but for size and strength no Phocians are more renowned even to this day. They say that the name of the city is derived from Daulis, a nymph, the daughter of the Cephisus. Others say that the place, on which the city was built, was wooded, and that such shaggy p this reason, they say, Aeschylus called the beard of Glaucus of Anthedon hypene daulos. Here in Daulis the women are said to have served up to Tereus his own son, which act was the first pollution ofeven when Philomela was a bird she had a terror of Tereus, and so kept away from his country. At Daulis is a sanctuary of Athena with an ancient image. The wooden image, of an even earlier date, the Daulians say was brought from Athens by Procne. In the territory of Daulis is a place called Tronis. Here has been built a shrine of the Founder hero. This founder is said by some to have been Xanthipp
Scythia (search for this): book 1, chapter 43
They say that there is also a shrine of the heroine Iphigenia; for she too according to them died in Megara. Now I have heard another account of Iphigenia that is given by Arcadians and I know that Hesiod, in his poem A Catalogue of Women, says that Iphigenia did not die, but by the will of Artemis is Hecate. With this agrees the account of Herodotus, that the Tauri near Scythia sacrifice castaways to a maiden who they say is Iphigenia, the daughter of Agamemnon. Adrastus also is honored among the Megarians, who say that he too died among them when he was leading back his army after taking Thebes, and that his death was caused by old age and the fate of Aegialeus. A sanctuary of Artemis was made by Agamemnon when he came to persuade Calchas, who dwelt in Megara, to accompany him to Troy. In the Town-hall are buried, they say, Euippus the son of Megareus and Ischepolis the son of Alcathous. Near the Town-hall is a rock. They name it Anaclethris （Recall）, because Demeter （if the st<
Gallipolis (Turkey) (search for this): book 1, chapter 43
e daughter of Alcathous; she died, they say, a maid. It is customary for the girls to bring libations to the tomb of Iphiaoe and to offer a lock of their hair before their wedding, just as the daughters of the Delians once cut their hair for Hecaerge and Opis. Beside the entrance to the sanctuary of Dionysus is the grave of Astycratea and Manto. They were daughters of Polyidus, son of Coeranus, son of Abas, son of Melampus, who came to Megara to purify Alcathous when he had killed his son Callipolis. Polyidus also built the sanctuary of Dionysus, and dedicated a wooden image that in our day is covered up except the face, which alone is exposed. By the side of it is a Satyr of Parian marble made by Praxiteles. This Dionysus they call Patrous （Paternal）; but the image of another, that they surname Dasyllius, they say was dedicated by Euchenor, son of Coeranus, son of Polyidus. After the sanctuary of Dionysus is a temple of Aphrodite, with an ivory image of Aphrodite surnamed Praxis （<
Argos (Greece) (search for this): book 1, chapter 43
the temple hard by are Muses and a bronze Zeus by Lysippus. The Megarians have also the grave of Coroebus. The poetical story of him, although it equally concerns Argos, I will relate here. They say that in the reign of Crotopus at Argos, Psamathe, the daughter of Crotopus, bore a son to Apollo, and being in dire terror of her faArgos, Psamathe, the daughter of Crotopus, bore a son to Apollo, and being in dire terror of her father, exposed the child. He was found and destroyed by sheepdogs of Crotopus, and Apollo sent Vengeance to the city to punish the Argives. They say that she used to snatch the children from their mothers, until Coroebus to please the Argives slew Vengeance. Whereat as a second punishment plague fell upon them and stayed not. So Coroebus of his own accord went to Delphi to submit to the punishment of the god for having slain Vengeance. The Pythia would not allow Coroebus to return to Argos, but ordered him to take up a tripod and carry it out of the sanctuary, and where the tripod should fall from his hands, there he was to build a temple of Apollo and to d
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