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[1]
ἐς Ἄβας δὲ ἀφικέσθαι καὶ ἐς Ὑάμπολιν ἔστι μὲν καὶ ἐξ Ἐλατείας ὀρεινὴν ὁδὸν ἐν δεξιᾷ τοῦ Ἐλατέων ἄστεως, ἡ δὲ ἐπὶ Ὀποῦντα λεωφόρος ἡ ἐξ Ὀρχομενοῦ καὶ ἐς ταύτας φέρει τὰς πόλεις. ἰόντι οὖν ἐς Ὀποῦντα ἐξ Ὀρχομενοῦ καὶ ἐκτραπέντι οὐ πολὺ ἐπʼ ἀριστερὰν ὁδός ἐστιν ἡ ἐς Ἄβας. οἱ δὲ ἐν ταῖς Ἄβαις ἐς γῆν τὴν Φωκίδα ἀφικέσθαι λέγουσιν ἐξ Ἄργους καὶ τὸ ὄνομα ἀπὸ Ἄβαντος τοῦ οἰκιστοῦ λαβεῖν τὴν πόλιν, τὸν δὲ Λυγκέως τε καὶ Ὑπερμήστρας τῆς Δαναοῦ παῖδα εἶναι. Ἀπόλλωνος δὲ ἱερὰς νενομίκασιν εἶναι τὰς Ἄβας ἐκ παλαιοῦ, καὶ χρηστήριον καὶ αὐτόθι ἦν Ἀπόλλωνος.

[2] θεῷ δὲ τῷ ἐν Ἄβαις οὐχ ὁμοίως Ῥωμαῖοί τε ἀπένειμαν τὰ ἐς τιμὴν καὶ ὁ Πέρσης· ἀλλὰ Ῥωμαῖοι μὲν εὐσεβείᾳ τῇ ἐς τὸν Ἀπόλλωνα Ἀβαίοις δεδώκασιν αὐτονόμους σφᾶς εἶναι, στρατιὰ δὲ ἡ μετὰ Ξέρξου κατέπρησε καὶ τὸ ἐν Ἄβαις ἱερόν. Ἑλλήνων δὲ τοῖς 0 ἀντιστᾶσι τῷ βαρβάρῳ τὰ κατακαυθέντα ἱερὰ μὴ ἀνιστάναι σφίσιν ἔδοξεν, ἀλλὰ ἐς τὸν πάντα ὑπολείπεσθαι χρόνον τοῦ ἔχθους ὑπομνήματα· καὶ τοῦδε ἕνεκα οἵ τε ἐν τῇ Ἁλιαρτίᾳ ναοὶ καὶ Ἀθηναίοις τῆς Ἥρας ἐπὶ ὁδῷ τῇ Φαληρικῇ καὶ ὁ ἐπὶ Φαληρῷ τῆς Δήμητρος καὶ κατʼ ἐμὲ ἔτι ἡμίκαυτοι μένουσι.

[3] τοιαύτην θέαν καὶ τοῦ ἐν Ἄβαις ἱεροῦ τότε γε εἶναι δοκῶ, ἐς ὃ ἐν τῷ πολέμῳ τῷ Φωκικῷ βιασθέντας μάχῃ Φωκέων ἄνδρας καὶ ἐς Ἄβας ἐκπεφευγότας αὐτούς τε οἱ Θηβαῖοι τοὺς ἱκέτας καὶ τὸ ἱερόν, δεύτερον δὴ οὗτοι μετὰ Μήδους, ἔδοσαν πυρί· εἱστήκει δʼ οὖν καὶ ἐς ἐμὲ ἔτι οἰκοδομημάτων ἀσθενέστατον ὁπόσα δὴ ἡ φλὸξ ἐλυμήνατο, ἅτε ἐπὶ τῷ Μηδικῷ προλωβησαμένῳ πυρὶ αὖθις ὑπὸ τοῦ Βοιωτίου πυρὸς κατειργασμένον.

[4] παρὰ δὲ τὸν ναὸν τὸν μέγαν ἐστὶν ἄλλος ναός, ἀποδέων ἐκείνου μέγεθος· βασιλεὺς δὲ Ἀδριανὸς ἐποίησε τῷ Ἀπόλλωνι· τὰ δὲ ἀγάλματα ἀρχαιότερα καὶ αὐτῶν ἐστιν Ἀβαίων ἀνάθημα, χαλκοῦ δὲ εἴργασται καὶ ὁμοίως ἐστὶν ὀρθά, Ἀπόλλων καὶ Λητώ τε καὶ Ἄρτεμις. Ἀβαίοις δὲ ἔστι μὲν θέατρον, ἔστι δὲ καὶ ἀγορά σφισι, κατασκευῆς ἀμφότερα ἀρχαίας.

[5]
ἐπανελθόντα δὲ ἐς τὴν ὁδὸν τὴν ἐς Ὀποῦντα εὐθεῖαν Ὑάμπολις τὸ ἀπὸ τούτου σε ἐκδέξεται. τῶν δὲ ἐνταῦθα ἀνθρώπων καὶ αὐτὸ κατηγορεῖ τὸ ὄνομα οἵτινες ἦσαν ἐξ ἀρχῆς καὶ ὁπόθεν ἐξαναστάντες ἀφίκοντο ἐς ταύτην τὴν χώραν· Ὕαντες γὰρ οἱ ἐκ Θηβῶν Κάδμον καὶ τὸν σὺν ἐκείνῳ φυγόντες στρατὸν ἀφίκοντο ἐνταῦθα. τὰ μὲν δὴ ἀρχαιότερα ὑπὸ τῶν
προσχώρων ἐκαλοῦντο Ὑάντων πόλις, χρόνῳ μέντοι ὕστερον Ὑάμπολιν ἐξενίκησεν ὀνομασθῆναι.

[6] ἅτε δὲ καὶ βασιλέως Ξέρξου καταπρήσαντος τὴν πόλιν καὶ αὖθις Φιλίππου κατασκάψαντος, ὅμως τὰ ὑπολειπόμενα ἦν ἀγορᾶς τε ἀρχαίας κατασκευὴ καὶ βουλευτήριον, οἴκημα οὐ μέγα, καὶ θέατρον οὐ πόρρω τῶν πυλῶν. Ἀδριανὸς δὲ βασιλεὺς στοὰν ᾠκοδομήσατο, καὶ ἐπώνυμος ἡ στοὰ τοῦ ἀναθέντος βασιλέως ἐστί. φρέαρ δέ σφισίν ἐστιν ἕν· ἀπὸ τούτου μόνου καὶ πίνουσι καὶ λούονται, ἀπʼ ἄλλου δὲ ἔχουσιν οὐδενὸς πλήν γε δὴ ὥρᾳ χειμῶνος τὸ ἐκ τοῦ θεοῦ.

[7] σέβονται δὲ μάλιστα Ἄρτεμιν, καὶ ναὸς Ἀρτέμιδός ἐστιν αὐτοῖς· τὸ δὲ ἄγαλμα ὁποῖόν τί ἐστιν οὐκ ἐδήλωσα· δὶς γὰρ καὶ οὐ πλέον ἑκάστου ἐνιαυτοῦ τὸ ἱερὸν ἀνοιγνύναι νομίζουσιν. ὁπόσα δʼ ἂν τῶν βοσκημάτων ἱερὰ ἐπονομάσωσιν εἶναι τῇ Ἀρτέμιδι, ἄνευ νόσου ταῦτα καὶ πιότερα τῶν ἄλλων ἐκτρέφεσθαι λέγουσιν.

[8]
ἐσβολὴ δὲ ἐκ Χαιρωνείας ἐς γῆν τὴν Φωκίδα οὐ μόνον ἡ εὐθεῖά ἐστιν ἐς Δελφοὺς ἡ διά τε Πανοπέως καὶ παρὰ τὴν Δαυλίδα καὶ ὁδὸν τὴν Σχιστήν· φέρει δὲ ἐκ Χαιρωνείας καὶ ἑτέρα τραχεῖά τε ὁδὸς καὶ ὀρεινὴ τὰ πλέονα ἐς πόλιν Φωκέων Στῖριν· μῆκος δὲ εἴκοσι στάδιοι τῆς ὁδοῦ καὶ ἑκατόν. οἱ δὲ ἐνταῦθά φασιν οὐ Φωκεῖς, Ἀθηναῖοι δὲ εἶναι τὰ ἄνωθεν, καὶ ἐκ τῆς Ἀττικῆς ὁμοῦ Πετεῷ τῷ Ὀρνέως ἀφικέσθαι διωχθέντι ὑπὸ Αἰγέως ἐξ Ἀθηνῶν· ὅτι δὲ τῷ Πετεῷ τὸ πολὺ ἐκ τοῦ δήμου τοῦ Στιρέων ἠκολούθησεν, ἐπὶ τούτῳ κληθῆναι τὴν πόλιν Στῖριν.

[9] Στιρίταις δέ ἐστιν ἐπὶ 0 ὑψηλοῦ καὶ πετρώδους ἡ οἴκησις· σπανίζουσιν οὖν κατὰ τοῦτο ὕδατος θέρους ὥρᾳ· φρέατα γὰρ αὐτόθι οὔτε πολλὰ οὔτε ὕδωρ παρεχόμενά ἐστιν ἐπιτήδειον. ταῦτα μὲν δὴ λουτρά σφισι καὶ ὑποζυγίοις ποτὸν γίνεται, τὸ δὲ ὕδωρ οἱ ἄνθρωποι τὸ πότιμον ὅσον στάδια τέσσαρα ὑποκαταβαίνοντες λαμβάνουσιν ἐκ πηγῆς· ἡ δὲ ἐν πέτραις ἐστὶν ὀρωρυγμένη, καὶ ἀρύονται κατιόντες ἐς τὴν πηγήν.

[10] Δήμητρος δὲ ἐπίκλησιν Στιρίτιδος ἱερόν ἐστιν ἐν Στῖρι· πλίνθου μὲν τῆς ὠμῆς τὸ ἱερόν, λίθου δὲ τοῦ Πεντελῆσι τὸ ἄγαλμα, δᾷδας ἡ θεὸς ἔχουσα. παρὰ δὲ αὐτῇ κατειλημμένον ταινίαις ἄγαλμα ἀρχαῖόν ἐστιν ἄλλο ὁπόσα Δήμητρος ἐς τιμήν.

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.) — 10.35 focus

[1]
To reach Abae and Hyampolis from Elateia you may go along a mountain road on the right of the city of Elateia , but the highway from Orchomenus to Opus also leads to those cities. If then you go along the road from Orchomenus to Opus, and turn off a little to the left, you reach the road to Abae. The people of Abae say that they came to Phocis from Argos , and that the city got its name from Abas, the founder, who was a son of Lynceus and of Hypermnestra, the daughter of Danails. Abae from of old has been considered sacred to Apollo, and here too there was an oracle of that god.

[2] The treatment that the god at Abae received at the hands of the Persians was very different from the honor paid him by the Romans. For while the Romans have given freedom of government to Abae because of their reverence for Apollo, the army of Xerxes burned down, as it did others, the sanctuary at Abae. The Greeks who opposed the barbarians resolved not to rebuild the sanctuaries burnt down by them, but to leave them for all time as memorials of their hatred. This too is the reason why the temples in the territory of Haliartus, as well as the Athenian temples of Hera on the road to Phalerum and of Demeter at Phalerum, still remain half-burnt even at the present day.

[3] Such, I suppose, was the appearance of the sanctuary at Abae also, after the Persian invasion, until in the Phocian war some Phocians, overcome in battle, took refuge in Abae. Whereupon the Thebans gave them to the flames, and with the refugees the sanctuary, which was thus burnt down a second time. However, it still stood even in my time, the frailest of buildings ever damaged by fire, seeing that the ruin begun by the Persian incendiaries was completed by the incendiaries of Boeotia .

[4] Beside the large temple there is another, but smaller in size, made for Apollo by the emperor Hadrian. The images are of earlier date, being dedicated by the Abaeans themselves; they are made of bronze, and all alike are standing, Apollo, Leto and Artemis. At Abae there is a theater, and also a market-place, both of ancient construction.

[5]
Returning to the straight road to Opus, you come next to Hyampolis . Its mere name tells you who the inhabitants originally were, and the place from which they were expelled when they came to this land. For it was the Hyantes of Thebes who came here when they fled from Cadmus and his army. In earlier times the city was called by its neighbors the city of the Hyantes, but in course of time the name of Hyampolis prevailed over the other.

[6] Although Xerxes had burnt down the city, and afterwards Philip had razed it to the ground, nevertheless there were left the structure of an old market-place, a council-chamber (a building of no great size) and a theater not far from the gates. The emperor Hadrian built a portico which bears the name of the emperor who dedicated it. The citizens have one well only. This is their sole supply, both for drinking and for washing; from no other source can they get water, save only from the winter rains.

[7] Above all other divinities they worship Artemis, of whom they have a temple. The image of her I cannot describe, for their rule is to open the sanctuary twice, and not more often, every year. They say that whatever cattle they consecrate to Artemis grow up immune to disease and fatter than other cattle.

[8]
The straight road to Delphi that leads through Panopeus and past Daulis and the Cleft Way, is not the only pass from Chaeroneia to Phocis . There is another road, rough and for the most part mountainous, that leads from Chaeroneia to the Phocian city of Stiris. The length of the road is one hundred and twenty stades. The inhabitants assert that by descent they are not Phocian, but Athenian, and that they came from Attica with Peteus, the son of Orneus, when he was pursued from Athens by Aegeus. They add that, because the greater part of those who accompanied Peteus came from the parish of Stiria, the city received the name of Stiris.

[9] The people of Stiris have their dwellings on a high and rocky site. For this reason they suffer from a shortage of water in summer; the wells are few, and the water is bad that they supply. These wells give washing-water to the people and drinking-water to the beasts of burden, but for their own drinking water the people go down about four stades and draw it from a spring. The spring is in a hole dug into the rocks, and they go down to it to fetch water.

[10] In Stiris is a sanctuary of Demeter surnamed Stiria. It is of unburnt brick; the image is of Pentelic marble, and the goddess is holding torches. Beside her, bound¹ with ribbons, is an image of Demeter, as ancient as any of that goddess that exists.

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.) — 10.35 focus

[1] To reach Abaiand Hyampolis from Elateia you may go along a mountain road on the right of the city of Elateia, but the highway from Orkhomenos to Opus also leads to those cities. If then you go along the road from Orkhomenos to Opus, and turn off a little to the left, you reach the road to Abae. The people of Abaisay that they came to Phokis from Argos, and that the city got its name from Abas, the founder, who was a son of Lynkeus and of Hypermnestra, the daughter of Danails. Abaifrom of old has been considered sacred to Apollo, and here too there was an oracle of that god.

[2] The treatment that the god at Abai received at the hands of the Persian [ Persēs] was very different from the honor paid him by the Romans. For while the Romans have given freedom of government to Abai because of their reverence for Apollo, the army of Xerxes burned down, as it did others, the sanctuary at Abai. The Greeks who opposed the barbarians resolved not to rebuild the sanctuaries burned down by them, but to leave them for all time as memorials of their hatred. This too is the reason why the temples in the territory of Haliartos, as well as the Athenian temples of Hērā on the road to Phaleron and of Demeter at Phaleron, still remain half-burned even at the present day.

[3] Such, I suppose, was the appearance of the sanctuary at Abai also, after the Persian invasion, until in the war of the people of Phokis some of their men, overcome in battle, took refuge in Abae. Whereupon the Thebans gave them to the flames, and with the refugees the sanctuary, which was thus burned down a second time. However, it still stood even in my time, the frailest of buildings ever damaged by fire, seeing that the ruin begun by the Persian incendiaries was completed by the incendiaries of Boeotia.

[4] Beside the large temple there is another, but smaller in size, made for Apollo by ‘King’ [ basileus] Hadrian. The images are of earlier date, being dedicated by the Abaeans themselves; they are made of bronze, and all alike are standing, Apollo, Leto and Artemis. At Abai there is a theater, and also a marketplace, both of ancient construction.

Hyampolis

[5] Returning to the straight road to Opus, you come next to Hyampolis. Its mere name tells you who the inhabitants originally were, and the place from which they were expelled when they came to this land. For it was the Hyantes of Thebes who came here when they fled from Kadmos and his army. In earlier times the city was called by its neighbors the city of the Hyantes, but in course of time the name of Hyampolis prevailed over the other.

[6] Although Xerxes had burned down the city, and afterwards Philip had razed it to the ground, nevertheless there were left the structure of an old marketplace, a council-chamber (a building of no great size) and a theater not far from the gates. ‘King’ [ basileus]Hadrian built a portico which bears the name of the king [ basileus] who dedicated it. The citizens have one well only. This is their sole supply, both for drinking and for washing; from no other source can they get water, save only from the winter rains.

Stiris

[8] The straight road to Delphi that leads through Panopeus and past Daulis and the Cleft Way, is not the only pass from Khaironeia to Phokis. There is another road, rough and for the most part mountainous, that leads from Khairōneia to the city of Stiris in Phokis. The length of the road is one hundred and twenty stadium-lengths. The inhabitants assert that by descent they are from Phokis, but from Athens, and that they came from Attica with Peteοs, the son of Orneus, when he was pursued from Athens by Aigeus. They add that, because the greater part of those who accompanied Peteοs came from the district [ dēmos] known as Stireis, the city received the name of Stiris.

[9] The people of Stiris have their dwellings on a high and rocky site. For this reason they suffer from a shortage of water in summer; the wells are few, and the water is bad that they supply. These wells give washing-water to the people and drinking-water to the beasts of burden, but for their own drinking water the people go down about four stadium-lengths and draw it from a spring. The spring is in a hole dug into the rocks, and they go down to it to fetch water.

[10] In Stiris is a sanctuary of Demeter surnamed Stiria. It is of unburned brick; the image is of Pentelic marble, and the goddess is holding torches. Beside her, bound with ribbons, is an image of Demeter, as ancient as any of that goddess that exists.

Ambrossos

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 10.35