Delphi Complete Works of Pausanias, page 431
[32.16] After mid-day they turn to sacrificing. The more wealthy sacrifice oxen and deer, the poorer people geese and guinea fowl. But it is not the custom to use for the sacrifice sheep, pigs or goats. Those whose business it is to burn the victims and send them into the shrine . . . having made a beginning must wrap the victims in bandages of coarse or fine linen; the mode of preparing is the Egyptian.
[17] πομπεύει τε δὴ πάντα ὅσα ἔθυσαν καὶ οἱ μὲν ἐς τὸ ἄδυτον τὰ ἱερεῖα ἐσπέμπουσιν, οἱ δὲ ἔμπροσθε τοῦ ἀδύτου καθαγίζουσι τὰς σκηνὰς καὶ ἀποχωροῦσιν αὐτοὶ σπουδῇ. καί φασί ποτε ἄνθρωπον οὐ τῶν καταβαινόντων ἐς τὸ ἄδυτον, βέβηλον δέ, ἡνίκα ἤρχετο ἡ πυρὰ καίεσθαι, τηνικαῦτα ἐσελθεῖν ἐς τὸ ἄδυτον ὑπὸ πολυπραγμοσύνης τε καὶ τόλμης: καί οἱ πάντα ἀνάπλεα εἰδώλων φαίνεσθαι, καὶ ἀναστρέψαι μὲν αὐτὸν ἐς τὴν Τιθορέαν, διηγησάμενον δὲ ἃ ἐθεάσατο ἀφεῖναι τὴν ψυχήν.
[32.17] All that they have devoted to sacrifice are led in procession; some send the victims into the shrine,while others burn the booths before the shrine and themselves go away in haste. They say that once a profane man, who was not one of those descending into the shrine, when the pyre began to burn, entered the shrine to satisfy his rash inquisitiveness. It is said that everywhere he saw ghosts, and on returning to Tithorea and telling what he had seen he departed this life.
[18] ἐοικότα δὲ ἀνδρὸς ἤκουσα Φοίνικος, ἄγειν τῇ Ἴσιδι Αἰγυπτίους τὴν ἑορτήν, ὅτε αὐτὴν τὸν Ὄσιριν πενθεῖν λέγουσι: τηνικαῦτα δὲ καὶ ὁ Νεῖλος ἀναβαίνειν σφίσιν ἄρχεται, καὶ τῶν ἐπιχωρίων πολλοῖς ἐστιν εἰρημένα ὡς τὰ αὔξοντα τὸν ποταμὸν καὶ ἄρδειν τὰς ἀρούρας ποιοῦντα δάκρυά ἐστι τῆς Ἴσιδος. τότε οὖν τὸν Ῥωμαῖον, ὃς ἐπετέτραπτο Αἴγυπτον, ἄνδρα ἔφη χρήμασιν ἀναπείσαντα ἐς τὸ ἄδυτον καταπέμψαι τῆς Ἴσιδος τὸ ἐν Κόπτῳ: καὶ ὁ ἐσπεμφθεὶς ἀνέστρεψε μὲν ἐκ τοῦ ἀδύτου, διηγησάμενον δὲ ὁπόσα ἐθεάσατο καὶ τοῦτον αὐτίκα ἐπυνθανόμην τελευτῆσαι. τὸ ἔπος οὖν ἀληθεύειν ἔοικε τὸ Ὁμήρου, σὺν οὐδενὶ αἰσίῳ τοὺς θεοὺς τῷ γένει τῶν ἀνθρώπων ἐναργῶς ὁρᾶσθαι.
[32.18] I have heard a similar story from a man of Phoenicia, that the Egyptians hold the feast for Isis at a time when they say she is mourning for Osiris. At this time the Nile begins to rise, and it is a saying among many of the natives that what makes the river rise and water their fields is the tears of Isis. At that time then, so said my Phoenician, the Roman governor of Egypt bribed a man to go down into the shrine of Isis in Coptus. The man despatched into the shrine returned indeed out of it, but after relating what he had seen, he too, so I was told, died immediately. So it appears that Homer’s verse speaks the truth when it says that it bodes no good to man to see godhead face to face.
[19] τὸ δὲ ἔλαιον τὸ ἐν τῇ Τιθορέων ἀποδεῖ μὲν πλήθει τοῦ τε Ἀττικοῦ καὶ τοῦ Σικυωνίου, χρόᾳ δὲ ὑπερβάλλει καὶ ἡδονῇ τὸ Ἰβηρικὸν καὶ τὸ ἐκ τῆς νήσου τῆς Ἰστρίας: καὶ μύρα τε ἀπ᾽ αὐτοῦ παντοῖα ἑψοῦσι καὶ τὸ ἔλαιον ὡς βασιλέα ἄγουσιν.
[32.19] The olive oil of Tithorea is less abundant than Attic or Sicyonian oil, but in color and pleasantness it surpasses Iberian oil and that from the island of Istria. They distil all manner of unguents from the oil, and also send it to the Emperor.
LEDON
33. ἑτέρα δὲ ἐκ Τιθορέας ὁδὸς ἡ ἐπὶ Λέδοντά ἐστιν: πόλις δέ ποτε ἐνομίζετο καὶ αὕτη, κατ᾽ ἐμὲ δὲ ὑπὸ ἀσθενείας ἐξελελοίπεσαν οἱ Λεδόντιοι τὴν πόλιν, καὶ ἄνθρωποι περὶ ἑβδομήκοντα οἱ οἰκοῦντες ἦσαν ἐπὶ τῷ Κηφισῷ: Λέδων δ᾽ οὖν ὄνομα ταῖς οἰκήσεσίν ἐστιν αὐτῶν, καὶ ἐς τὸν Φωκέων σύλλογον κοινὸν τελεῖν ἠξίωνται καὶ οὗτοι, καθάπερ γε καὶ οἱ Πανοπεῖς. τῶν δὲ ἀνθρώπων οἳ οἰκοῦσιν ἐπὶ τῷ Κηφισῷ τεσσαράκοντά ἐστιν ἀνωτέρω σταδίοις Λέδοντος τῆς ἀρχαίας τὰ ἐρείπια, καὶ τὸ ὄνομα ἀπὸ ἀνδρὸς λαβεῖν τὴν πόλιν φασὶν αὐτόχθονος.
[33.1] XXXIII. Another road from Tithorea is the one that leads to Ledon. Once Ledon also was considered a city, but in my day the Ledontians owing to their weakness had abandoned the city, and the dwellers on the Cephisus were about seventy people. Still the name of Ledon is given to their dwellings, and the citizens, like the Panopeans, have the right to be represented at the general assembly of the Phocians. The ruins of the ancient Ledon are forty stades farther up from these dwellers on the Cephisus. They say that the city took its name from an aboriginal.
[2] κακῶν δὲ ἀπέλαυσαν μὲν ἀνιάτων καὶ ἄλλαι πόλεις δι᾽ ἀδικίαν ἐπιχωρίων ἀνδρῶν: ἐς τελέαν δὲ ἀπώλειαν ὤλισθον Ἴλιον μὲν διὰ τὴν ἐς Μενέλαον ὕβριν τοῦ Ἀλεξάνδρου, Μιλήσιοι δὲ διὰ τὸ ἐς τὰς ἐπιθυμίας Ἑστιαίου πρόχειρον καὶ ἔρωτα ἄλλοτε μὲν τῆς ἐν Ἠδωνοῖς πόλεως, τοτὲ δὲ εἶναι Δαρείου σύμβουλον, ἄλλοτε δὲ ἐπανήκειν ἐς Ἰωνίαν: καὶ δὴ καὶ Λεδοντίοις Φιλόμηλος ἀσέβειαν τὴν ἑαυτοῦ δημοσίᾳ παρέσχε σφίσιν ἀναμάξασθαι.
[33.2] Other cities have incurred incurable harm through the sin of their own citizens, hut Troy’s ruin was complete when it fell through the outrage that Alexander committed against Menelaus, and Miletus through the lack of control shown by Histiaeus, and his passionate desire, now to possess the city in the land of the Edonians, now to be admitted to the councils of Dareius, and now to go back to Ionia. Again, Philomelus brought on the community of Ledon the punishment to be paid for the crime of his own impiety.
LILAEA
[3] Λίλαια δὲ ἡμέρας μὲν ὁδὸν καὶ ὥρᾳ χειμῶνος ἀπέχει Δελφῶν κατιοῦσι διὰ τοῦ Παρνασσοῦ, στάδια δὲ ἐτεκμαιρόμεθα ὀγδοήκοντα εἶναι τῆς ὁδοῦ καὶ ἑκατόν. τοὺς δὲ ἐνταῦθα ἀνθρώπους, καὶ ἐπειδὴ ἀνῳκίσθη αὐτοῖς ἡ πόλις, ἀτύχημα ἐκ Μακεδονίας δεύτερον σφᾶς ἔμελλεν ἐπιλήψεσθαι. πολιορκηθέντες γὰρ ὑπὸ Φιλίππου τοῦ Δημητρίου παρέστησαν κατὰ συνθήκας, καὶ ἐσήχθη φρουρά σφισιν ἐς τὴν πόλιν, ἕως οὗ ἀνὴρ ἐπιχώριος — ὄνομα δέ οἱ ἦν Πάτρων — τούς τε ἐν ἡλικίᾳ τῶν πολιτῶν συνέστησεν ἐπὶ τὴν φρουρὰν καὶ κρατήσας τοὺς Μακεδόνας μάχῃ ἠνάγκασεν ἀπελθεῖν σφᾶς ὑποσπόνδους: Λιλαιεῖς δὲ αὐτὸν ἀντὶ τῆς εὐεργεσίας ταύτης ἀνέθεσαν ἐς Δελφούς.
[33.3] Lilaea is a winter day’s journey distant from Delphi; we estimated the length of the road, which goes across and down Parnassus, to be one hundred and eighty stades. Even after their city had been restored, its inhabitants were fated to suffer a second disaster at the hands of the Macedonians. Besieged by Philip, the son of Demetrius, they made terms and surrendered, and a garrison was brought into the city, until a native of the city, whose name was Patron, united against the garrison those of the citizens who were of military age, conquered the Macedonians in battle, and forced them to withdraw under a truce. In return for this good deed the Lilaeans dedicated his statue at Delphi.
[4] ἔστι δὲ ἐν Λιλαίᾳ θέατρον καὶ ἀγορά τε καὶ λουτρά: ἔστι δὲ καὶ θεῶν ἱερὰ Ἀπόλλωνος, τὸ δὲ Ἀρτέμιδος: ἀγάλματα δὲ ὀρθὰ ἐργασίας τε τῆς Ἀττικῆς καὶ τῆς Πεντελῆσι λιθοτομίας. Λίλαιαν δὲ τῶν καλουμένων Ναΐδων καὶ θυγατέρα εἶναι τοῦ Κηφισοῦ καὶ ἀπὸ τῆς νύμφης τὸ ὄνομα τεθῆναι τῇ πόλει φασί.
[33.4] In Lilaea are also a theater, a market-place and baths. There is also a sanctuary of Apollo, and one of Artemis. the images are standing, of Attic workmanship, and of marble from the Pentelic quarries. They say that Lilaea was one of the Naids, as they are called, a daughter of the Cephisus, and that after this nymph the city was named. Here the river has its source.
[5] καὶ ὁ ποταμὸς ἐνταῦθα ἔχει τὰς πηγάς: ἄνεισι δὲ ἐκ τῆς γῆς οὐ τὰ πάντα μεθ᾽ ἡσυχίας, ἀλλ᾽ ὡς τὰ πλείω συμβαίνειν μεσούσης μάλιστα τῆς ἡμέρας παρέχεται φωνὴν ἀνερχόμενος: εἰκάσαις ἂν μυκωμένῳ ταύρῳ τὸν ἦχον τοῦ ὕδατος. ἔχει δὲ ἡ Λίλαια καὶ πρὸς τὰς τοῦ ἔτους ὥρας μετοπώρου καὶ ἐν θέρει καὶ ἦρος ἐπιτηδείως: τὸν δὲ χειμῶνα μὴ ὁμοίως ἤπιον γίνεσθαι κωλύει τὸ ὄρος ὁ Παρνασσός.
[33.5] It is not always quiet when it rises from the ground, but it usually happens that at about mid-day it makes a noise as it wells up. You could compare the roar of the water to the bellowing of a bull. Lilaea has a temperate climate in autumn, in summer, and in spring; but Mount Parnassus prevents the winter from being correspondingly mild.
CHARADRA & PARAPOTAMII
[6] Χαράδρα δὲ εἴκοσιν ἀπωτέρω σταδίοις ἐστὶν ὑπὲρ ὑψηλοῦ κειμένη κρημνοῦ, καὶ ὕδατος οἱ ἐνταῦθα σπανίζουσιν ἄνθρωποι, ποτὸν δέ σφισι ποταμός ἐστι Χάραδρος κατερχομένοις ὅσον τρία ἐπ᾽ αὐτὸν στάδια: ἐκδίδωσι δὲ ἐς τὸν Κηφισόν, καί μοι τὸ ὄνομα ἀπὸ τοῦ ποταμοῦ φαίνεται τεθῆναι τοῦ Χαράδρου τῇ πόλει. Χαραδραίοις δὲ Ἡρώων καλουμένων εἰσὶν ἐν τῇ ἀγορᾷ βωμοί, καὶ αὐτοὺς οἱ μὲν Διοσκούρων, οἱ δὲ ἐπιχωρίων εἶναί φασιν ἡρώων.
[33.6] Charadra is twenty stades distant, situated on the top of a lofty crag. The inhabitants are badly off for water; their drinking water is the river Charadrus, and they have to go down about three stades to reach it. This river is a tributary of the Cephisus, and it seems to me that the town was named after the Charadrus. In the market-place at Charadra are altars of Heroes, as they are called, said by some to be the Dioscuri, by others to be local heroes.
[7] γῆ δὲ διακεκριμένη ἀρίστη τῆς Φωκίδος ἐστὶν ἡ παρὰ τὸν Κηφισὸν καὶ φυτεῦσαι καὶ σπείρειν καὶ ἀνεῖναι νομάς: καὶ γεωργεῖται ταῦτα μάλιστα τῆς χώρας, ὥστε καὶ λόγος ἐστὶ πόλιν μὲν Παραποταμίους μὴ ὀνομασθῆναι, ἐπὶ δὲ τῶν παρὰ τὸν Κηφισὸν γεωργούντων πεποιῆσθαι τὸ ἔπος, “οἵ τ᾽ ἄρα πὰρ ποταμὸν Κηφισὸν δῖον ἔναιον.
“Hom. Il 2.522
[33.7] The land beside the Cephisus is distinctly the best in Phocis for planting, sowing and pasture. This part of the district, too, is the one most under cultivation, so that there is a saying that the verse,
And they who dwelt beside the divine river Cephisus, Hom. Il. 2.522
alludes, not to a city Parapotamii (Riverside), but to the farmers beside the Cephisus.
[8] τούτῳ τῷ λόγῳ διάφορα μὲν ἐν τῇ Ἡροδότου συγγραφῇ, διάφορα δέ ἐστιν αὐτῷ καὶ ὅσα ἐπὶ ταῖς νίκαις ταῖς Πυθικαῖς μνημονεύουσιν: Ἀμφικτύονες γὰρ Πύθια ἐτίθεσαν πρῶτον, καὶ Αἰχμέας Παραποτάμιος πυγμὴν ἐνίκησεν ἐν παισίν: ὡσαύτως δὲ Ἡρόδοτος καταλέγων τὰς πόλεις, ὅσας βασιλεὺς Ξέρξης τῶν ἐν Φωκεῦσιν ἐνέπρησε, καὶ Παραποταμίους κατείλοχεν ἐν αὐταῖς πόλιν. οὐ μέντοι οἱ Παραποτάμιοί γε ὑπὸ Ἀθηναίων καὶ Βοιωτῶν ἀνῳκίσθησαν, ἀλλὰ ἐς τὰς ἄλλας πόλεις οἱ ἄνθρωποι κατενεμήθησαν ὑπό τε ἀσθενείας καὶ σπάνει χρημάτων.
Παραποταμίων μὲν δὴ οὔτε ἐρείπια ἔτι ἦν οὔτε ἔνθα τῆς χώρας ᾠκίσθη ἡ πόλις μνημονεύουσιν:
[33.8] The saying, however, is at variance with the history of Herodotus as well as with the records of victories at the Pythian games. For the Pythian games were first held by the Amphictyons, and at this first meeting a Parapotamian of the name of Aechmeas won the prize in the boxing match for boys. Similarly Herodotus, enumerating the cities that King Xerxes burnt in Phocis, includes among them the city of Parapotamii. However, Parapotamii was not restored by the Athenians and Boeotians, but the inhabitants, being poverty stricken and few in number, were distributed among the other cities. I found no ruins of Parapotamii left, nor is the site of the city remembered.
AMPHICLEIA
[9] ὁδὸς δὲ ἡ ἐς Ἀμφίκλειαν σταδίων ἐκ Λιλαίας ἐστὶν ἑξήκοντα. ταύτην τὴν Ἀμφίκλειαν ἐλυμήναντο οἱ τε ἐπιχώριοι τῷ ὀνόματι, καὶ Ἡρόδοτος μὲν Ἀμφίκαιαν ἐκάλεσεν ἑπόμενος τῷ ἀρχαιοτάτῳ τῶν λόγων, Ἀμφικτύονες δὲ δόγμα ἐπὶ τῇ τῶν πόλεων ἀπωλείᾳ τῶν ἐν Φωκεῦσιν ἐξενεγκόντες ὄνομα ἔθεντο αὐτῇ Ἀμφίκλειαν. οἱ δὲ ἐπιχώριοι τοιάδε ἐπ᾽ αὐτῇ λέγουσι: δυνάστην ἄνδρα ἐπιβουλὴν ἐχθρῶν ὑποπτεύσαντα ἐς νήπιον παῖδα καταθέσθαι τὸν παῖδα ἐς ἀγγεῖον, καὶ ἀποκρύψαι τῆς χώρας ἔνθα οἱ ἄδειαν ἔσεσθαι πλείστην ἠπίστατο. λύκον μὲν δὴ ἐπιχειρεῖν τῷ παιδί, δράκοντα δὲ ἰσχυρὰν ἔχειν τὴν φρουρὰν ἐσπειραμένον περὶ τὸ ἀγγεῖον.
[33.9] The road from Lilaea to Amphicleia is sixty stades. The name of this Amphicleia has been corrupted by the native inhabitants. Herodotus, following the most ancient account, called it Amphicaea; but the Amphictyons, when they published their decree for the destruction of the cities in Phocis, gave it the name of Amphicleia. The natives tell about it the following story. A certain chief, suspecting that enemies were plotting against his baby son, put the child in a vessel, and hid him in that part of the land where he knew there would be most security. Now a wolf attacked the child, but a serpent coiled itself round the vessel, and kept up a strict watch.
[10] ὡς δὲ ὁ πατὴρ ἦλθε τοῦ παιδός, τὸν δράκοντα ἐπιβουλεῦσαι τῷ παιδὶ ἐλπίζων ἀφίησι τὸ ἀκόντιον, καὶ ἐκεῖνόν τε καὶ ὁμοῦ τῷ δράκοντι τὸν παῖδα ἀπέκτεινε: διδαχθεὶς δὲ ὑπὸ τῶν ποιμαινόντων ὡς εὐεργέτην καὶ φύλακα τοῦ παιδὸς ἀπεκτονὼς εἴη, πυρὰν τῷ δράκοντι καὶ τῷ παιδὶ ἐποίησεν ἐν κοινῷ. τό τε δὴ χωρίον ἐοικέναι καὶ ἐς τόδε καιομένῃ πυρᾷ φασι καὶ ἀπὸ τοῦ δράκοντος ἐκείνου τὴν πόλιν ἐθέλουσιν Ὀφιτείαν ὀνομασθῆναι.
[33.10] When the child’s father came, supposing that the serpent had purposed to attack the child, he threw his javelin, which killed the serpent and his son as well. But being informed by the shepherds that he had killed the benefactor and protector of his child, he made one common pyre for both the serpent and his son. Now they say that even to-day the place resembles a burning pyre, maintaining that after this serpent the city was called Ophiteia.
[11] †ἃ μάλιστα ἄξιον Διονύσῳ δρῶσιν ὄργια, ἔσοδος δὲ ἐς τὸ ἄδυτον οὐδὲ ἐν φανερῷ σφισιν †ἄγαλμα οὐκ ἔστι. λέγεται δὲ ὑπὸ τῶν Ἀμφικλειέων μάντιν τέ σφισι τὸν θεὸν τοῦτον καὶ βοηθὸν νόσων καθεστηκέναι: τὰ μὲν δὴ νοσήματα αὐτοῖς Ἀμφικλειεῦσι καὶ τοῖς προσοικοῦσιν ἰᾶται δι᾽ ὀνειράτων, πρόμαντις δὲ ὁ ἱερεύς ἐστι, χρῷ δὲ ἐκ τοῦ θεοῦ κάτοχος.
