Pausanias, Description of Greece, ed. Friedrich Spiro, 7.5

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[1]
Σμύρναν δὲ ἐν ταῖς δώδεκα πόλεσιν οὖσαν Αἰολέων καὶ οἰκουμένην τῆς χώρας, καθʼ ἃ καὶ ἐς ἐμὲ ἔτι πόλιν ἣν καλοῦσιν ἀρχαίαν, Ἴωνες ἐκ Κολοφῶνος ὁρμηθέντες ἀφελόμενοι τοὺς Αἰολεῖς ἔσχον· χρόνῳ δὲ ὕστερον καὶ Ἴωνες μετέδοσαν Σμυρναίοις τοῦ ἐν Πανιωνίῳ συλλόγου. Ἀλέξανδρος δὲ ὁ Φιλίππου τῆς ἐφʼ ἡμῶν πόλεως ἐγένετο οἰκιστὴς κατʼ ὄψιν ὀνείρατος·

[2] Ἀλέξανδρον γὰρ θηρεύοντα ἐν τῷ ὄρει τῷ Πάγῳ, ὡς ἐγένετο ἀπὸ τῆς θήρας, ἀφικέσθαι πρὸς Νεμέσεων λέγουσιν ἱερόν, καὶ πηγῇ τε ἐπιτυχεῖν αὐτὸν καὶ πλατάνῳ πρὸ τοῦ ἱεροῦ, πεφυκυίᾳ δὲ ἐπὶ τοῦ ὕδατος. καὶ ὑπὸ τῇ 0 πλατάνῳ καθεύδοντι κελεύειν φασὶν αὐτῷ τὰς Νεμέσεις ἐπιφανείσας πόλιν ἐνταῦθα οἰκίζειν καὶ ἄγειν ἐς αὐτὴν Σμυρναίους ἀναστήσαντα ἐκ τῆς προτέρας·

[3] ἀποστέλλουσιν οὖν ἐς Κλάρον θεωροὺς οἱ Σμυρναῖοι περὶ τῶν παρόντων σφίσιν ἐρησομένους, καὶ αὐτοῖς ἔχρησεν ὁ θεός·

τρὶς μάκαρες κεῖνοι καὶ τετράκις ἄνδρες ἔσονται,

οἳ Πάγον οἰκήσουσι πέρην ἱεροῖο Μέλητος.

οὕτω μετῳκίσαντο ἐθελονταὶ καὶ δύο Νεμέσεις νομίζουσιν ἀντὶ μιᾶς καὶ μητέρα αὐταῖς φασιν εἶναι Νύκτα, ἐπεὶ Ἀθηναῖοί γε τῇ ἐν Ῥαμνοῦντι θεῷ πατέρα λέγουσιν εἶναι Ὠκεανόν.

[4]
Ἴωσι δὲ ἔχει μὲν ἐπιτηδειότατα ὡρῶν κράσεως ἡ χώρα, ἔχει δὲ καὶ ἱερὰ οἷα οὐχ ἑτέρωθι, πρῶτον μὲν τὸ τῆς Ἐφεσίας μεγέθους τε ἕνεκα καὶ ἐπὶ τῷ ἄλλῳ πλούτῳ, δύο δὲ οὐκ ἐξειργασμένα Ἀπόλλωνος, τό τε ἐν Βραγχίδαις τῆς Μιλησίας καὶ ἐν Κλάρῳ τῇ Κολοφωνίων. δύο δὲ ἄλλους ἐν Ἰωνίᾳ ναοὺς ἐπέλαβεν ὑπὸ Περσῶν κατακαυθῆναι, τόν τε ἐν Σάμῳ τῆς Ἥρας καὶ ἐν Φωκαίᾳ τῆς Ἀθηνᾶς· θαῦμα δὲ ὅμως ἦσαν καὶ ὑπὸ τοῦ πυρὸς λελυμασμένοι.

[5] ἡσθείης δʼ ἂν καὶ τῷ ἐν Ἐρυθραῖς Ἡρακλείῳ καὶ Ἀθηνᾶς τῷ ἐν Πριήνῃ ναῷ, τούτῳ μὲν τοῦ ἀγάλματος ἕνεκα, Ἡρακλείῳ δὲ τῷ ἐν Ἐρυθραῖς κατὰ ἀρχαιότητα· τὸ δὲ ἄγαλμα οὔτε τοῖς καλουμένοις Αἰγιναίοις οὔτε τῶν Ἀττικῶν τοῖς ἀρχαιοτάτοις ἐμφερές, εἰ δέ τι καὶ ἄλλο, ἀκριβῶς ἐστιν Αἰγύπτιον. σχεδία γὰρ ἦν ξύλων, καὶ ἐπʼ αὐτῇ ὁ 0 θεὸς ἐκ Τύρου τῆς Φοινίκης ἐξέπλευσε· καθʼ ἥντινα δὲ αἰτίαν, οὐδὲ αὐτοὶ τοῦτο οἱ Ἐρυθραῖοι λέγουσιν.

[6] ὡς δὲ ἐς τὴν θάλασσαν ἀφίκετο ἡ σχεδία τὴν Ἰώνων, φασὶν αὐτὴν ὁρμίσασθαι πρὸς ἄκρᾳ καλουμένῃ Μεσάτῃ· ἡ δὲ ἔστι μὲν τῆς ἠπείρου, τοῖς δὲ ἐκ τοῦ Ἐρυθραίων λιμένος ἐς νῆσον τὴν Χίων πλέουσι τοῦτό ἐστι μεσαίτατον. ἐπεὶ δὲ ἡ σχεδία κατὰ τὴν ἄκραν ἔσχεν, ἐνταῦθα πολὺν μὲν οἱ Ἐρυθραῖοι πόνον, οὐκ ἐλάσσονα δὲ ἔσχον οἱ Χῖοι ποιούμενοι σπουδὴν παρὰ σφᾶς καταγαγεῖν ἑκάτεροι τὸ ἄγαλμα·

[7] τέλος δὲ Ἐρυθραῖος ἄνθρωπος, ᾧ βίος μὲν ἦν ἀπὸ θαλάσσης γεγονὼς καὶ ἄγρας ἰχθύων, διέφθαρτο δὲ ὑπὸ νόσου τοὺς ὀφθαλμούς, ὄνομα δέ οἱ Φορμίων ἦν, οὗτος ὁ ἁλιεὺς εἶδεν ὄψιν ὀνείρατος ὡς τὰς Ἐρυθραίων γυναῖκας ἀποκείρασθαι δέοι τὰς κόμας καὶ οὕτω τοὺς ἄνδρας πλεξαμένους κάλον ἐκ τῶν τριχῶν τὴν σχεδίαν παρὰ σφᾶς κατάξειν. αἱ μὲν δὴ ἀσταὶ τῶν γυναικῶν οὐδαμῶς ὑπακούειν τῷ ὀνείρατι ἐβούλοντο·

[8] ὁπόσαι δὲ τοῦ Θρᾳκίου γένους ἐδούλευον καὶ οὔσαις σφίσιν ἐλευθέραις ἦν ἐνταῦθα βίος, ἀποκεῖραι παρέχουσιν αὑτάς· καὶ οὕτως οἱ Ἐρυθραῖοι τὴν σχεδίαν καθέλκουσιν. ἔσοδός τε δὴ ταῖς Θρᾴσσαις ἐς τὸ Ἡράκλειόν ἐστι γυναικῶν μόναις, καὶ τὸ καλῴδιον τὸ ἐκ τῶν τριχῶν καὶ ἐς ἐμὲ ἔτι οἱ ἐπιχώριοι φυλάσσουσι· καὶ δὴ καὶ τὸν ἁλιέα οἱ αὐτοὶ οὗτοι ἀναβλέψαι τε καὶ ὁρᾶν τὸ λοιπὸν τοῦ βίου φασίν.

[9] ἔστι δὲ ἐν Ἐρυθραῖς καὶ Ἀθηνᾶς Πολιάδος ναὸς καὶ ἄγαλμα ξύλου μεγέθει μέγα καθήμενόν τε ἐπὶ θρόνου καὶ ἠλακάτην ἐν ἑκατέρᾳ τῶν χειρῶν ἔχει καὶ ἐπὶ τῆς κεφαλῆς πόλον· τοῦτο Ἐνδοίου 0 τέχνην καὶ ἄλλοις ἐτεκμαιρόμεθα εἶναι καὶ ἐς τὴν ἐργασίαν ὁρῶντες ἔνδον τοῦ ἀγάλματος καὶ οὐχ ἥκιστα ἐπὶ ταῖς Χάρισί τε καὶ Ὥραις, αἳ πρὶν ἐσελθεῖν ἑστήκασιν ἐν ὑπαίθρῳ λίθου λευκοῦ. ἐποιήθη δὲ καὶ κατʼ ἐμὲ Σμυρναίοις ἱερὸν Ἀσκληπιοῦ μεταξὺ Κορυφῆς τε ὄρους καὶ θαλάσσης ἀμιγοῦς ὕδατι ἀλλοίῳ.

[10]
ἡ δὲ Ἰωνία παρὲξ τῶν τε ἱερῶν καὶ τῆς τοῦ ἀέρος κράσεως παρέχεται καὶ ἄλλα ἐς συγγραφήν, ἡ μέν γε Ἐφεσία χώρα τόν τε Κέγχριον ποταμὸν καὶ τοῦ Πίονος τοῦ ὄρους τὴν φύσιν καὶ πηγὴν τὴν Ἁλιταίαν· ἐν δὲ τῇ Μιλησίᾳ πηγή τέ ἐστι Βιβλὶς καὶ ὅσα ἐς τῆς Βιβλίδος τὸν ἔρωτα ᾄδουσιν· ἐν δὲ τῇ Κολοφωνίων ἄλσος τε τοῦ Ἀπόλλωνος, δένδρα μελίαι, καὶ οὐ πόρρω τοῦ ἄλσους Ἄλης ποταμὸς ψυχρότατος τῶν ἐν Ἰωνίᾳ.

[11] Λεβεδίοις δὲ τὰ λουτρὰ ἐν τῇ γῇ θαῦμα ἀνθρώποις ὁμοῦ καὶ ὠφέλεια γίνεται· ἔστι δὲ καὶ Τηίοις ἐπὶ τῇ ἄκρᾳ λουτρὰ τῇ Μακρίᾳ, τὰ μὲν ἐπὶ τῷ κλύδωνι ἐν πέτρας χηραμῷ, τὰ δὲ καὶ ἐς ἐπίδειξιν πλούτου πεποιημένα. Κλαζομενίοις δὲ λουτρά ἐστιν—ἐν δὲ αὐτοῖς Ἀγαμέμνων ἔχει τιμάς—καὶ ἄντρον μητρός σφισι Πύρρου καλούμενον, καὶ λόγον ἐπὶ τῷ Πύρρῳ λέγουσι τῷ ποιμένι·

[12] Ἐρυθραίοις δὲ ἔστι μὲν χώρα Χαλκίς, ἀφʼ ἧς καὶ τῶν φυλῶν σφισιν ἡ τρίτη τὸ ὄνομα ἔσχηκεν, ἔστι δὲ τῆς Χαλκίδος κατατείνουσα ἐς τὸ πέλαγος ἄκρα καὶ ἐν αὐτῇ λουτρὰ θαλάσσια, μάλιστα τῶν ἐν Ἰωνίᾳ λουτρῶν ὠφέλιμα ἀνθρώποις. Σμυρναίοις δὲ ποταμὸς Μέλης ὕδωρ ἐστὶ κάλλιστον καὶ σπήλαιον ἐπὶ ταῖς 0 πηγαῖς, ἔνθα Ὅμηρον ποιῆσαι τὰ ἔπη λέγουσι·

[13] Χίοις δὲ ὁ τοῦ Οἰνοπίωνος τάφος θέαν τε παρέχεται καί τινας καὶ λόγους ἐς τοῦ Οἰνοπίωνος τὰ ἔργα· Σαμίοις δὲ κατὰ τὴν ὁδὸν τὴν ἐς τὸ Ἡραῖον τὸ Ῥαδίνης καὶ Λεοντίχου μνῆμά ἐστι, καὶ τοῖς ὑπὸ ἔρωτος ἀνιωμένοις εὔχεσθαι καθέστηκεν ἰοῦσιν ἐπὶ τὸ μνῆμα.
τὰ μὲν δὴ ἐν Ἰωνίᾳ θαύματα πολλά τε καὶ οὐ πολλῷ τινι τῶν ἐν τῇ Ἑλλάδι ἀποδέοντά ἐστιν·

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

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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.) — 7.5 focus

[1]
Smyrna , one of the twelve Aeolian cities, built on that site which even now they call the old city, was seized by Ionians who set out from Colophon and displaced the Aeolians; subsequently, however, the Ionians allowed the Smyrnaeans to take their place in the general assembly at Panionium. The modern city was founded by Alexander, the son of Philip, in accordance with a vision in a dream.

[2] It is said that Alexander was hunting on Mount Pagus, and that after the hunt was over he came to a sanctuary of the Nemeses, and found there a spring and a plane-tree in front of the sanctuary, growing over the water. While he slept under the plane-tree it is said that the Nemeses appeared and bade him found a city there and to remove into it the Smyrnaeans from the old city.

[3] So the Smyrnaeans sent ambassadors to Clarus to make inquiries about the circumstance, and the god made answer:—

Thrice, yes, four times blest will those men be

Who shall dwell in Pagus beyond the sacred Meles.

So they migrated of their own free will, and believe now in two Nemeses instead of one, saying that their mother is Night, while the Athenians say that the father of the goddess¹ in Rhamnus is Ocean.

[4]
The land of the Ionians has the finest possible climate, and sanctuaries such as are to be found nowhere else. First because of its size and wealth is that of the Ephesian goddess, and then come two unfinished sanctuaries of Apollo, the one in Branchidae , in Milesian territory, and the one at Clarus in the land of the Colophonians. Besides these, two temples in Ionia were burnt down by the Persians, the one of Hera in Samos and that of Athena at Phocaea . Damaged though they are by fire, I found them a wonder.

[5] You would be delighted too with the sanctuary of Heracles at Erythrae and with the temple of Athena at Priene , the latter because of its image and the former on account of its age. The image is like neither the Aeginetan, as they are called, nor yet the most ancient Attic images; it is absolutely Egyptian, if ever there was such. There was a wooden raft, on which the god set out from Tyre in Phoenicia . The reason for this we are not told even by the Erythraeans themselves.

[6] They say that when the raft reached the Ionian sea it came to rest at the cape called Mesate ( Middle) which is on the mainland, just midway between the harbor of the Erythraeans and the island of Chios . When the raft rested off the cape the Erythraeans made great efforts, and the Chians no less, both being keen to land the image on their own shores.

[7] At last a man of Erythrae (his name was Phormio) who gained a living by the sea and by catching fish, but had lost his sight through disease, saw a vision in a dream to the effect that the women of Erythrae must cut off their locks, and in this way the men would, with a rope woven from the hair, tow the raft to their shores. The women of the citizens absolutely refused to obey the dream;

[8] but the Thracian women, both the slaves and the free who lived there, offered themselves to be shorn. And so the men of Erythrae towed the raft ashore. Accordingly no women except Thracian women are allowed within the sanctuary of Heracles, and the hair rope is still kept by the natives. The same people say that the fisherman recovered his sight and retained it for the rest of his life.

[9] There is also in Erythrae a temple of Athena Polias and a huge wooden image of her sitting on a throne; she holds a distaff in either hand and wears a firmament on her head. That this image is the work of Endoeus we inferred, among other signs, from the workmanship, and especially from the white marble images of Graces and Seasons that stand in the open before the entrance. A sanctuary too of Asclepius was made by the Smyrnaeans in my time between Mount Coryphe and a sea into which no other water flows.

[10]
Ionia has other things to record besides its sanctuaries and its climate. There is, for instance, in the land of the Ephesians the river Cenchrius, the strange mountain of Pion and the spring Halitaea. The land of Miletus has the spring Biblis , of whose love the poets have sung. In the land of Colophon is the grove of Apollo, of ash-trees, and not far from the grove is the river Ales, the coldest river in Ionia .

[11] In the land of Lebedus are baths, which are both wonderful and useful. Teos , too, has baths at Cape Macria, some in the clefts of the rock, filled by the tide, others made to display wealth. The Clazomenians have baths (incidentally they worship Agamemnon) and a cave called the cave of the mother of Pyrrhus; they tell a legend about Pyrrhus the shepherd.

[12] The Erythraeans have a district called Calchis, from which their third tribe takes its name, and in Calchis is a cape stretching into the sea, and on it are sea baths, the most useful baths in Ionia . The Smyrnaeans have the river Meles, with its lovely water, and at its springs is the grotto, where they say that Homer composed his poems.

[13] One of the sights of Chios is the grave of Oenopion, about whose exploits they tell certain legends. The Samians have on the road to the Heraeum the tomb of Rhadine and Leontichus, and those who are crossed in love are wont to go to the tomb and pray. Ionia , in fact, is a land of wonders that are but little inferior to those of Greece .

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.) — 7.5 focus

[1] Smyrna, one of the twelve Aeolian cities, built on that site which even now they call the old city, was seized by Ionians who set out from Kolophon and displaced the Aeolians; subsequently, however, the Ionians allowed the Smyrnaeans to take their place in the general assembly at Panionium. The modern city was founded by Alexander, the son of Philip, in accordance with a vision in a dream.

[2] It is said that Alexander was hunting on Mount Pagus, and that after the hunt was over he came to a sanctuary of the Nemeses, and found there a spring and a plane tree in front of the sanctuary, growing over the water. While he slept under the plane tree it is said that the Nemeses appeared and ordered him to found a city there and to remove into it the Smyrnaeans from the old city.

[3] So the Smyrnaeans sent ambassadors to Klaros to make inquiries about the circumstance, and the god made answer:

“Thrice, yes, four times blest will those men be
Who shall dwell in Pagus beyond the sacred Meles.”

So they migrated of their own free will, and believe now in two Nemeses instead of one, saying that their mother is Night, while the Athenians say that the father of the goddess in Rhamnus is Okeanos.

[4] The land of the Ionians has the finest possible climate, and sanctuaries such as are to be found nowhere else. First because of its size and wealth is that of the Ephesian goddess, and then come two unfinished sanctuaries of Apollo, the one in Brankhidai, in Milesian territory, and the one at Klaros in the land of the Kolophonians. Besides these, two temples in Ionia were burned down by the Persians [ Persai], the one of Hērā in Samos and that of Athena at Phokaia. Damaged though they are by fire, I found them a wonder.

[5] You would be delighted too with the sanctuary of Hēraklēs at Erythraiand with the temple of Athena at Priene, the latter because of its image and the former on account of its age. The image is like neither the Aeginetan, as they are called, nor yet the most ancient Attic images; it is absolutely Egyptian, if ever there was such. There was a wooden raft, on which the god set out from Tyre in Phoenicia. The reason for this we are not told even by the Erythraeans themselves.

[6] They say that when the raft reached the Ionian sea it came to rest at the cape called Mesate (Middle) which is on the mainland, just midway between the harbor of the Erythraeans and the island of Chios. When the raft rested off the cape the Erythraeans made great efforts, and the Chians no less, both being keen to land the image on their own shores.

[7] At last a man of Erythrai (his name was Phormion) who gained a living by the sea and by catching fish, but had lost his sight through disease, saw a vision in a dream to the effect that the women of Erythraimust cut off their locks, and in this way the men would, with a rope woven from the hair, tow the raft to their shores. The women of the citizens absolutely refused to obey the dream;

[8] but the Thracian women, both the slaves and the free who lived there, offered themselves to be shorn. And so the men of Erythraitowed the raft ashore. Accordingly no women except Thracian women are allowed within the sanctuary of Hēraklēs, and the hair rope is still kept by the natives. The same people say that the fisherman recovered his sight and retained it for the rest of his life.

[9] There is also in Erythraia temple of Athena Polias and a huge wooden image of her sitting on a throne; she holds a distaff in either hand and wears a firmament on her head. That this image is the work of Endoeus we inferred, among other signs, from the workmanship, and especially from the white marble images of Graces and Seasons that stand in the open before the entrance. A sanctuary too of Asklepios was made by the Smyrnaeans in my time between Mount Coryphe and a sea into which no other water flows.

[10] Ionia has other things to record besides its sanctuaries and its climate. There is, for instance, in the land of the Ephesians the river Kenkhrios, the strange mountain of Pion and the spring Halitaea. The land of Miletus has the spring Biblis, of whose love the poets have sung. In the land of Kolophon is the grove of Apollo, of ash trees, and not far from the grove is the river Ales, the coldest river in Ionia.

[11] In the land of Lebedos are baths, which are both wonderful and useful. Teos, too, has baths at Cape Macria, some in the clefts of the rock, filled by the tide, others made to display wealth. The Clazomenians have baths (incidentally they worship Agamemnon) and a cave called the cave of the mother of Pyrrhos; they have a tale [ logos] that they tell [ legein] about Pyrrhos the shepherd.

[12] The Erythraeans have a district called Calchis, from which their third tribe [ phulē] takes its name, and in Calchis is a cape stretching into the sea, and on it are sea baths, the most useful baths in Ionia. The Smyrnaeans have the river Meles, with its lovely water, and at its springs is the grotto, where they say that Homer composed [ poieîn] his verses [ epē].

[13] One of the sights of Chios is the tomb of Oinopion, about whose deeds [ erga] they tell stories [ logoi]. The Samians have on the road to the Hēraion the tomb of Rhadine and Leontichus, and those who are crossed in love are accustomed to go to the tomb and pray. Ionia, in fact, is a land of wonders that are but little inferior to those of Greece.

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 7.5

ed. Friedrich Spiro

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