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[1] τοῦ περιβόλου δὲ τοῦ ἱεροῦ θέατρον ἔχεται θέας ἄξιον, ἐπαναβάντι δὲ ἐκ τοῦ περιβόλου Διονύσου δὲ ἄγαλμα ἐνταῦθα Κνιδίων ἐστὶν ἀνάθημα. στάδιον δέ σφισιν ἀνωτάτω τῆς πόλεως τοῦτό ἐστιν· ἐπεποίητο δὲ ἐκ τῆς πέτρας ὁποῖαι περὶ τὸν Παρνασσόν εἰσιν αἱ πολλαί, ἄχρις Ἀθηναῖος Ἡρώδης λίθῳ τῷ Πεντελῆσιν αὐτὸ μετεκόσμησεν. 0
τὰ μὲν δὴ ἀνήκοντα ἐς συγγραφὴν τοσαῦτά τε καὶ τοιαῦτα κατʼ ἐμὲ ἦν τὰ δὲ λειπόμενα ἐν Δελφοῖς·

[2] ἰόντι δὲ ἐκ Δελφῶν ἐπὶ τὰ ἄκρα τοῦ Παρνασσοῦ, σταδίοις μὲν ὅσον ἑξήκοντα ἀπωτέρω Δελφῶν ἐστιν ἄγαλμα χαλκοῦν, καὶ ῥᾴων εὐζώνῳ ἀνδρὶ ἢ ἡμιόνοις τε καὶ ἵπποις ἐπὶ τὸ ἄντρον ἐστὶν ἄνοδος τὸ Κωρύκιον. τούτῳ δὲ τῷ ἄντρῳ γενέσθαι τὸ ὄνομα ἀπὸ νύμφης Κωρυκίας ἐδήλωσα ὀλίγον τι ἔμπροσθεν· σπηλαίων δὲ ὧν εἶδον θέας ἄξιον μάλιστα ἐφαίνετο εἶναί μοι.

[3] ὅσα μὲν γὰρ ἐπί τε αἰγιαλοῖς καὶ ἀγχιβαθεῖ τῇ θαλάσσῃ, τούτων μὲν οὐδὲ ἀριθμὸν ἄν τις ἐθέλων ἐξεύροι, ὀνομαστότατα δὲ ἔν τε Ἕλλησι καὶ ἐν γῇ τῇ βαρβάρων ἐστί· Φρύγες οἱ ἐπὶ ποταμῷ Πεγκέλᾳ, τὰ δὲ ἄνωθεν ἐξ Ἀρκαδίας καὶ Ἀζάνων ἐς ταύτην ἀφικόμενοι τὴν χώραν, δεικνύουσιν ἄντρον καλούμενον Στεῦνος περιφερές τε καὶ ὕψους ἔχον εὐπρεπῶς· Μητρὸς δέ ἐστιν ἱερόν, καὶ ἄγαλμα Μητρὸς πεποίηται.

[4] Θεμισώνιον δὲ τὸ ὑπὲρ Λαοδικείας Φρύγες μὲν καὶ τοῦτο οἰκοῦσιν· ὅτε δὲ ὁ Γαλατῶν στρατὸς ἔφερε καὶ ἦγεν Ἰωνίαν καὶ Ἰωνίας τὰ ὅμορα, οἱ Θεμισωνεῖς φασιν αὑτοῖς Ἡρακλέα βοηθὸν καὶ Ἀπόλλωνα γενέσθαι καὶ Ἑρμῆν· τούτους γὰρ τοῖς τὰς ἀρχὰς ἔχουσιν ἄντρον τε διʼ ὀνειράτων δεῖξαι καὶ ἀποκρυφθῆναι Θεμισωνεῦσι καὶ γυναιξὶν αὐτῶν καὶ παισὶν ἐς τοῦτο προστάξαι τὸ ἄντρον.

[5] καὶ ἐπὶ τούτῳ πρὸ τοῦ σπηλαίου σφίσιν ἀγάλματα οὐ μεγάλα ἐστὶν Ἡρακλέους καὶ Ἑρμοῦ τε καὶ Ἀπόλλωνος, Σπηλαῗται καλούμενοι· τὸ δὲ ἀπέχει ὅσον τριάκοντα 0 τοῦ ἄστεως σταδίους, ὕδατος δέ εἰσιν ἐν αὐτῷ πηγαί· οὔτε δὲ ἔσοδος ἐς αὐτὸ φέρει οὔτε ἐπὶ πολὺ ἡ αὐγὴ δίεισι τοῦ ἡλίου, τοῦ τε ὀρόφου τὰ πλείονα ἐγγυτάτω τοῦ ἐδάφους γίνεται.

[6] ἔστι δὲ καὶ τοῖς ἐπὶ ποταμῷ Ληθαίῳ Μάγνησιν Αὐλαὶ καλούμενον χωρίον· ἐνταῦθα Ἀπόλλωνι ἀνεῖται σπήλαιον, μεγέθους μὲν εἵνεκα οὐ πολλοῦ θαύματος, τὸ δὲ ἄγαλμα τοῦ Ἀπόλλωνος τὰ μάλιστα ἀρχαῖον καὶ ἰσχὺν ἐπὶ ἔργῳ παρέχεται παντί· καὶ αὐτῷ ἄνδρες ἱεροὶ κατὰ κρημνῶν τε ἀποτόμων καὶ πετρῶν πηδῶσιν ὑψηλῶν καὶ ὑπερμήκη δένδρα ἐριπόντες ἐκ ῥιζῶν κατὰ τὰ στενώτατα τῶν ἀτραπῶν ὁμοῦ τοῖς ἄχθεσιν ὁδεύουσι.

[7] τὸ δὲ ἄντρον τὸ Κωρύκιον μεγέθει τε ὑπερβάλλει τὰ εἰρημένα καὶ ἔστιν ἐπὶ πλεῖστον ὁδεῦσαι διʼ αὐτοῦ καὶ ἄνευ λαμπτήρων· ὅ τε ὄροφος ἐς αὔταρκες ἀπὸ τοῦ ἐδάφους ἀνέστηκε, καὶ ὕδωρ τὸ μὲν ἀνερχόμενον ἐκ πηγῶν, πλέον δὲ ἔτι ἀπὸ τοῦ ὀρόφου στάζει, ὥστε καὶ δῆλα ἐν τῷ ἐδάφει σταλαγμῶν τὰ ἴχνη διὰ παντός ἐστι τοῦ ἄντρου. ἱερὸν δὲ αὐτὸ οἱ περὶ τὸν Παρνασσὸν Κωρυκίων τε εἶναι Νυμφῶν καὶ Πανὸς μάλιστα ἥγηνται. ἀπὸ δὲ τοῦ Κωρυκίου χαλεπὸν ἤδη καὶ ἀνδρὶ εὐζώνῳ πρὸς τὰ ἄκρα ἀφικέσθαι τοῦ Παρνασσοῦ· τὰ δὲ νεφῶν τέ ἐστιν ἀνωτέρω τὰ ἄκρα καὶ αἱ Θυιάδες ἐπὶ τούτοις τῷ Διονύσῳ καὶ τῷ Ἀπόλλωνι μαίνονται.

[8]
Τιθορέα δὲ ἀπωτέρω Δελφῶν ὀγδοήκοντα ὡς εἰκάσαι σταδίοις ἐστὶ καὶ ἑκατὸν ἰόντι τὴν διὰ τοῦ Παρνασσοῦ· τὴν δὲ οὐ πάντα ὀρεινήν, ἀλλὰ καὶ ὀχήμασιν ἐπιτήδειον πλεόνων ἔτι ἐλέγετο εἶναι σταδίων. διάφορα ἐς τὸ ὄνομα οἶδα τῆς πόλεως Ἡροδότῳ τε 0 εἰρημένα ἐν ἐπιστρατείᾳ τοῦ Μήδου καὶ Βάκιδι ἐν χρησμοῖς.

[9] Βάκις μέν γε Τιθορέας τοὺς ἐνθάδε ἐκάλεσεν ἀνθρώπους· Ἡροδότου δὲ ὁ ἐς αὐτοὺς λόγος ἐπιόντος φησὶ τοῦ βαρβάρου τοὺς ἐνταῦθα οἰκοῦντας ἀναφυγεῖν ἐς τὴν κορυφήν, ὄνομα δὲ Νεῶνα μὲν τῇ πόλει, Τιθορέαν δὲ εἶναι τοῦ Παρνασσοῦ τῇ ἄκρᾳ. ἔοικεν οὖν ἀνὰ χρόνον πρῶτα μὲν δὴ τῇ ἁπάσῃ χώρᾳ, μετὰ δὲ ταῦτα, ἐπειδὴ ἀνῳκίσθησαν ἀπὸ τῶν κωμῶν, ἐκνικῆσαι καὶ ἐπὶ τῇ πόλει Τιθορέαν μηδὲ ἔτι Νεῶνα ὀνομάζεσθαι· Τιθορέᾳ δὲ οἱ ἐπιχώριοι τεθῆναί φασιν ἀπὸ Τιθορέας νύμφης, οἷαι τὸ ἀρχαῖον λόγῳ τῷ ποιητῶν ἐφύοντο ἀπό τε ἄλλων δένδρων καὶ μάλιστα ἀπὸ τῶν δρυῶν.

[10] γενεᾷ δὲ ἤ με γενέσθαι μιᾷ πρότερον ἐς τὸ χεῖρον ἔτρεψεν ὁ δαίμων τὰ ἐν τῇ Τιθορέᾳ. θεάτρου μὲν δὴ καὶ κατασκευὴ καὶ περίβολός ἐστιν ἀγορᾶς ἀρχαιοτέρας· τὰ δὲ τῶν ἐν τῇ πόλει μάλιστα ἐς μνήμην ἥκοντα Ἀθηνᾶς ἐστιν ἄλσος καὶ ναός τε καὶ ἄγαλμα· καὶ ἐς μνήμην Ἀντιόπης μνῆμά ἐστι καὶ Φώκου. καί μοι τοῦ λόγου τὰ ἔχοντα ἐς Θηβαίους ἐδήλωσε μὲν ὡς ἡ Ἀντιόπη διʼ ὀργὴν ἐκ Διονύσου μανείη, καὶ κατὰ αἰτίαν ἥντινα ἐπεσπάσατο ἐκ τοῦ θεοῦ τὸ μήνιμα, ἐδήλωσε δὲ καὶ ὡς ἐρασθέντι Φώκῳ

[11] τῷ Ὀρνυτίωνος συνῴκησε καὶ τέθαπται ὁμοῦ τῷ Φώκῳ, καὶ Βάκιδι ὁποῖά ἐστι τῷ χρησμολόγῳ κοινὰ ἐς τοῦτον τὸν τάφον καὶ ἐς τὸν Ζήθου τε ἐν Θήβαις καὶ Ἀμφίονος. τὰ μὲν δὴ ἐς συγγραφὴν τῶν ἐν τῷ πολίσματι ὅτι μὴ τὰ εἰρημένα ἄλλο ἦν οὐδέν, ποταμὸς δὲ 0 παρὰ τῶν Τιθορέων ῥέων τὴν πόλιν ποτόν σφισι γίνεται καταβαίνουσί τε ἐπὶ τὴν ὄχθην καὶ ἀρυομένοις τὸ ὕδωρ· ὄνομα δέ ἐστιν αὐτῷ Καχάλης.

[12]
σταδίοις δὲ ἀπωτέρω Τιθορέας ἑβδομήκοντα ναός ἐστιν Ἀσκληπιοῦ, καλεῖται δὲ Ἀρχαγέτας· τιμὰς δὲ παρὰ αὐτῶν ἔχει Τιθορέων καὶ ἐπʼ ἴσης παρὰ Φωκέων τῶν ἄλλων. ἐντὸς μὲν δὴ τοῦ περιβόλου τοῖς τε ἱκέταις καὶ ὅσοι τοῦ θεοῦ δοῦλοι, τούτοις μὲν ἐνταῦθά εἰσι καὶ οἰκήσεις· ἐν μέσῳ δὲ ὅ τε ναὸς καὶ ἄγαλμα λίθου πεποιημένον, γένεια ἔχον μέγεθος καὶ ὑπὲρ δύο πόδας· κλίνη δὲ ἐν δεξιᾷ κεῖται τοῦ ἀγάλματος, θύειν δὲ αὐτῷ τὰ πάντα ὁμοίως νομίζουσι πλὴν αἰγῶν.

[13]
τοῦ δὲ Ἀσκληπιοῦ περὶ τεσσαράκοντα ἀπέχει σταδίους περίβολος καὶ ἄδυτον ἱερὸν Ἴσιδος, ἁγιώτατον ὁπόσα Ἕλληνες θεῷ τῇ Αἰγυπτίᾳ πεποίηνται· οὔτε γὰρ περιοικεῖν ἐνταῦθα οἱ Τιθορεεῖς νομίζουσιν οὔτε ἔσοδος ἐς τὸ ἄδυτον ἄλλοις γε ἢ ἐκείνοις ἐστὶν οὓς ἂν αὐτὴ προτιμήσασα ἡ Ἶσις καλέσῃ σφᾶς διʼ ἐνυπνίων. τὸ δὲ αὐτὸ καὶ ἐν ταῖς ὑπὲρ Μαιάνδρου πόλεσι θεοὶ ποιοῦσιν οἱ καταχθόνιοι· οὓς γὰρ ἂν ἐς τὰ ἄδυτα ἐσιέναι θελήσωσιν, ἀποστέλλουσιν αὐτοῖς ὀνειράτων ὄψεις.

[14] ἐν δὲ τῇ Τιθορέων καὶ δὶς ἑκάστου τοῦ ἔτους τῇ Ἴσιδι πανήγυριν ἄγουσι, τὴν μὲν τῷ ἦρι, τὴν δὲ μετοπωρινήν· τρίτῃ δὲ ἡμέρᾳ πρότερον κατὰ ἑκατέραν τῶν πανηγύρεων, ὅσοις ἐστὶν ἐσελθεῖν ἄδεια, τὸ ἄδυτον ἐκκαθαίρουσι τρόπον τινὰ ἀπόρρητον, καὶ δὴ καὶ τῶν ἱερείων ἃ ἐπὶ τῆς προτέρας ἐνεβλήθη πανηγύρεως, τούτων ὁπόσα ἂν ὑπολειπόμενα εὕρωσι κομίζουσιν ἐς 0 τὸ αὐτὸ ἀεὶ χωρίον καὶ κατορύσσουσιν ἐνταῦθα· δύο τε ἀπὸ τοῦ ἀδύτου στάδια ἐτεκμαιρόμεθα ἐς τοῦτο εἶναι τὸ χωρίον.

[15] ταύτῃ μὲν δὴ τῇ ἡμέρᾳ τοσαῦτα περὶ τὸ ἱερὸν δρῶσι, τῇ δὲ ἐπιούσῃ σκηνὰς οἱ καπηλεύοντες ποιοῦνται καλάμου τε καὶ ἄλλης ὕλης αὐτοσχεδίου· τῇ τελευταίᾳ δὲ τῶν τριῶν πανηγυρίζουσι πιπράσκοντες καὶ ἀνδράποδα καὶ κτήνη τὰ πάντα, ἔτι δὲ ἐσθῆτας καὶ ἄργυρον καὶ χρυσόν·

[16] μετὰ δὲ μεσοῦσαν τὴν ἡμέραν τρέπονται πρὸς θυσίαν. θύουσι δὲ καὶ βοῦς καὶ ἐλάφους οἱ εὐδαιμονέστεροι, ὅσοι δέ εἰσιν ἀποδέοντες πλούτῳ, καὶ χῆνας καὶ ὄρνιθας τὰς μελεαγρίδας· οἰσὶ δὲ ἐς τὴν θυσίαν οὐ νομίζουσιν οὐδὲ ὑσὶ χρῆσθαι καὶ αἰξίν. ὅσοις μὲν δὴ καθαγίσασι τὰ ἱερεῖα ἐς τὸ ἄδυτον ἀποστεῖλαι πεποιημένους ἀρχήν, καθελίξαι δεῖ σφᾶς τὰ ἱερεῖα λίνου τελαμῶσιν ἢ βύσσου· τρόπος δὲ τῆς σκευασίας ἐστὶν ὁ Αἰγύπτιος.

[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.

[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 0 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.

[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 ἀπʼ αὐτοῦ παντοῖα ἑψοῦσι καὶ τὸ ἔλαιον ὡς βασιλέα ἄγουσιν.

Description of Greece. Pausanias. ed. Friedrich Spiro. Leipzig. 1903.

Sponsored by Perseus Project, Tufts University.

Funding provided by The Annenberg CPB/Project.

Current edition Perseus

Ἑλλάδος Περιηγήσεως (Greek) (Pausanias. Pausaniae Graeciae descriptio, Volumes 1-3. Spiro, Friedrich, editor. Leipzig: Teubner, 1903.)

Translations (2)

Description of Greece Perseus (Pausanias. Pausanias Description of Greece, Volumes 1-4. Jones, W.H.S. (William Henry Samuel), translator; Ormerod, Henry Arderne, translator. London, New York: W. Heinemann, G.P. Putnam's Sons, 1918-1935.) — 10.32 focus

[1]
Adjoining the sacred enclosure is a theater worth seeing, and on coming up from the enclosure...and here is an image of Dionysus, dedicated by the Cnidians. The Delphian race-course is on the highest part of their city. It was made of the stone that is most common about Parnassus , until Herodes the Athenian rebuilt it of Pentelic marble. Such in my day the objects remaining in Delphi that are worth recording.

[2] On the way from Delphi to the summit of Parnassus , about sixty stades distant from Delphi , there is a bronze image. The ascent to the Corycian cave is easier for an active walker than it is for mules or horses. I mentioned a little earlier in my narrative¹ that this cave was named after a nymph called Corycia, and of all the caves I have ever seen this seemed to me the best worth seeing.

[3] It would be impossible to discover even the mere number of caves whose entrances face the beach or the deep sea, but the most famous ones in Greek or in foreign lands are the following. The Phrygians on the river Pencelas, and those who came to this land originally from the Azanians in Arcadia , show visitors a cave called Steunos, which is round, and handsome in its loftiness. It is sacred to the Mother, and there is an image of her.

[4] Themisonium above Laodiceia is also inhabited by Phrygians. When the army of the Gauls was laying waste Ionia and the borders of Ionia , the Themisonians say that they were helped by Heracles, Apollo and Hermes, who revealed to their magistrates in dreams a cave, and commanded that in it should be hidden the Themisonians with their wives and children.

[5] This is the reason why in front of the cave they have set up small images, called Gods of the Cave, of Heracles, Hermes and Apollo. The cave is some thirty stades distant from the city, and in it are springs of water. There is no entrance to it, the sunlight does not reach very far, and the greater part of the roof lies quite close to the floor.

[6] There is also near Magnesia on the river Lethaeus a place called Aulae (Halls), where there is a cave sacred to Apollo, not very remarkable for its size, but the image of Apollo is very old indeed, and bestows strength equal to any task. The men sacred to the god leap down from sheer precipices and high rocks, and uprooting trees of exceeding height walk with their burdens down the narrowest of paths.

[7] But the Corycian cave exceeds in size those I have mentioned, and it is possible to make one's way through the greater part of it even without lights. The roof stands at a sufficient height from the floor, and water, rising in part from springs but still more dripping from the roof, has made clearly visible the marks of drops on the floor throughout the cave. The dwellers around Parnassus believe it to be sacred to the Corycian nymphs, and especially to Pan. From the Corycian cave it is difficult even for an active walker to reach the heights of Parnassus . The heights are above the clouds, and the Thyiad women rave there in honor of Dionysus and Apollo.

[8]
Tithorea is, I should guess, about one hundred and eighty stades distant from Delphi on the road across Parnassus . This road is not mountainous throughout, being fit even for vehicles, but was said to be several stades longer. I am aware that Herodotus² in his account of the Persian invasion gives the town a different name from that given to it in the oracles of Bacis.

[9] For Bacis called the inhabitants Tithoreans, but the account of them in Herodotus states that during the advance of the barbarian the people dwelling here fled up to the summit, and that the city's name was Neon, Tithorea being the name of the peak of Parnassus . It appears, then, that at first Tithorea was the name applied to the whole district; but in course of time, when the people migrated from the villages, the city too came to be called Tithorea , and not Neon any longer. The natives say that Tithorea was so called after a nymph of the same name, one of those who in days of old, according to the story of the poets, grew out of trees and especially out of oaks.

[10] One generation before I was born heaven made the fortunes of Tithorea decay. There are the buildings of a theater, and the enclosure of a rather ancient market-place. The most noteworthy objects in the city are the grove, temple and image of Athena. There is also the tomb of Antiope and Phocus. I have already in my account of Thebes mentioned³ how Antiope went mad because of the wrath of Dionysus, and the reason why she brought on herself the anger of the god;

[11] I have also told how Phocus, the son of Ornytion, fell in love with her, how she married him and is buried with him, and what Bacis the soothsayer says about this grave in common with that of Zethus and Amphion at Thebes . I found nothing else remarkable in the town except what I have already mentioned. Running past the city of Tithorea is a river that gives the inhabitants drinking-water. They go down to the bank and draw the water up. The name of the river is Cachales.

[12]
Seventy stades distant from Tithorea is a temple of Asclepius, called Archagetas (Founder). He receives divine honors from the Tithoreans, and no less from the other Phocians. Within the precincts are dwellings for both the suppliants of the god and his servants. In the middle is the temple of the god and an image made of stone, having a beard more than two feet long. A couch is set on the right of the image. It is usual to sacrifice to the god any animal except the goat.

[13]
About forty stades distant from Asclepius is a precinct and shrine sacred to Isis, the holiest of all those made by the Greeks for the Egyptian goddess. For the Tithoreans think it wrong to dwell round about it, and no one may enter the shrine except those whom Isis herself has honored by inviting them in dreams. The same rule is observed in the cities above the Maeander by the gods of the lower world; for to all whom they wish to enter their shrines they send visions seen in dreams.

[14] In the country of the Tithoreans a festival in honor of Isis is held twice each year, one in spring and the other in autumn. On the third day before each of the feasts those who have permission to enter cleanse the shrine in a certain secret way, and also take and bury, always in the same spot, whatever remnants they may find of the victims thrown in at the previous festival. We estimated that the distance from the shrine to this place was two stades.

[15] So on this day they perform these acts about the sanctuary, and on the next day the small traders make themselves booths of reeds or other improvised material. On the last of the three days they hold a fair, selling slaves, cattle of all kinds, clothes, silver and gold.

[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 victims⁴ 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] 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] 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 verse⁵ speaks the truth when it says that it bodes no good to man to see godhead face to face.

[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.

English (Jones and Ormerod; retranslated Gregory Nagy, CHS, 2018) (OCR draft) Experimental (CHS Pausanias Reader retranslation by Gregory Nagy, based on Jones and Ormerod, with marked Greek terms, notes, quotations, and bibliographic attributions preserved.) — 10.32 focus

[1] Adjoining the sacred enclosure is a theater worth seeing, and on coming up from the enclosure […] and here is an image of Dionysus, dedicated by the people of Knidos. The Delphian race course is on the highest part of their city. It was made of the stone that is most common about Parnassus until Herodes the Athenian rebuilt it of Pentelic marble. Such in my day the objects remaining in Delphi that are worth recording.

The Corycian Cave

[2] On the way from Delphi to the summit of Parnassus, about sixty stadium-lengths distant from Delphi, there is a bronze image. The ascent to the Corycian cave is easier for an active walker than it is for mules or horses. I mentioned a little earlier in my narrative that this cave was named after a nymph called Corycia, and of all the caves I have ever seen, this seemed to me the best worth seeing.

[3] It would be impossible to discover even the mere number of caves whose entrances face the beach or the deep sea, but the most famous ones in Greek or in barbarian lands are the following. The Phrygians on the river Pencelas, and those who came to this land originally from the Azanians in Arcadia, show visitors a cave called Steunos, which is round and handsome in its loftiness. It is sacred to the Mother, and there is an image of her.

[4] Themisonium above Laodiceia is also inhabited by Phrygians. When the army of the Gauls was laying waste Ionia and the borders of Ionia, the Themisonians say that they were helped by Hēraklēs, Apollo, and Hermes, who revealed to their magistrates in dreams a cave and commanded that in it should be hidden the Themisonians with their wives and children.

[5] This is the reason why in front of the cave they have set up small images, called Gods of the Cave, of Hēraklēs, Hermes, and Apollo. The cave is some thirty stadium-lengths distant from the city and in it are springs of water. There is no entrance to it; the sunlight does not reach very far, and the greater part of the roof lies quite close to the floor.

[6] There is also near Magnesia on the river Lethaios a place called Aulai (Halls), where there is a cave sacred to Apollo, not very remarkable for its size, but the image of Apollo is very old indeed, and bestows strength equal to any task. The men sacred to the god leap down from sheer precipices and high rocks, and uprooting trees of exceeding height walk with their burdens down the narrowest of paths.

[7] But the Corycian cave exceeds in size those I have mentioned, and it is possible to make one’s way through the greater part of it even without lights. The roof stands at a sufficient height from the floor, and water, rising in part from springs but still more dripping from the roof, has made clearly visible the marks of drops on the floor throughout the cave. The dwellers around Parnassus believe it to be sacred to the Corycian nymphs and especially to Pan. From the Corycian cave, it is difficult even for an active walker to reach the heights of Parnassus. The heights are above the clouds, and the Thyiad women rave there in honor of Dionysus and Apollo.

Tithorea

[8] Tithorea is, I should guess, about one hundred and eighty stadium-lengths distant from Delphi on the road across Parnassus. This road is not mountainous throughout, being fit even for vehicles but was said to be several stadium-lengths longer. I am aware that Herodotus in his account of the Persian invasion gives the town a different name from that given to it in the oracles of Bacis.

[9] For Bacis called the inhabitants Tithoreans, but the account of them in Herodotus states that during the advance of the barbarians, the people dwelling here fled up to the summit and that the city’s name was Neon, Tithorea being the name of the peak of Parnassus. It appears then that at first Tithorea was the name applied to the whole district; but in course of time, when the people migrated from the villages, the city too came to be called Tithorea, and not Neon any longer. The natives say that Tithorea was so called after a nymph of the same name, one of those who in days of old, according to the story of the poets, grew out of trees and especially out of oaks.

[10] One generation before I was born, the superhuman force [ daimōn] made the fortunes of Tithorea decay. There are the buildings of a theater, and the enclosure of a rather ancient marketplace. The most noteworthy objects in the city are the grove, temple, and image of Athena. There is also the tomb of Antiope and Phokos. I have already in my account of Thebes mentioned how Antiope went mad because of the wrath of Dionysus, and the reason why she brought on herself the anger of the god;

[11] I have also told how Phokos, the son of Ornytion, fell in love with her, how she married him and is buried with him, and what Bacis the soothsayer says about this tomb in common with that of Zethus and Amphion at Thebes. I found nothing else remarkable in the town except what I have already mentioned. Running past the city of Tithorea is a river that gives the inhabitants drinking water. They go down to the bank and draw the water up. The name of the river is Cachales.

Near Tithorea

[12] Seventy stadium-lengths distant from Tithorea is a temple of Asklepios called Arkhagetas (Founder). He receives divine honors from the Tithoreans and no less from the other people of Phokis. Within the precincts are dwellings for both the suppliants of the god and his servants. In the middle is the temple of the god and an image made of stone, having a beard more than two feet long. A couch is set on the right of the image. It is usual to sacrifice to the god any animal except the goat.

[13] About forty stadium-lengths distant from Asklepios is a precinct and shrine sacred to Isis, the holiest of all those made by the Greeks for the Egyptian goddess. For the Tithoreans think it wrong to dwell round about it, and no one may enter the shrine except those whom Isis herself has honored by inviting them in dreams. The same rule is observed in the cities above the Maeander by the gods of the lower world; for to all whom they wish to enter their shrines they send visions seen in dreams.

[14] In the country of the Tithoreans, a festival in honor of Isis is held twice each year, one in spring and the other in autumn. On the third day, before each of the feasts, those who have permission to enter purify the shrine in a certain secret way and also take and bury, always in the same spot, whatever remnants they may find of the victims thrown in at the previous festival. We estimated that the distance from the shrine to this place was two stadium-lengths.

[15] So on this day, they perform these acts about the sanctuary, and on the next day, the small traders make themselves booths of reeds or other improvised material. On the last of the three days, they hold a fair, selling slaves, cattle of all kinds, clothes, silver, and gold.

[16] After midday, 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] 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] 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 dispatched 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] The olive oil of Tithorea is less abundant than Attic or Sikyonian oil, but in color and pleasantness, it surpasses Iberian oil and that from the island of Istria. They distill all manner of unguents from the oil and also send it to the Emperor.

Ledon

New Alexandria Commentaries

Gregory Nagy, Editors: Angelia Hanhardt and Keith DeStone, Web producer: Noel Spencer, Consultant for images: Jill Curry Robbins, \[\[Noel gives this a separate URN\]\]

Pausanias Description of Greece 10.32

ed. Friedrich Spiro