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 CHAPTER IX.

D elphi is everywhere hilly, the sacred precincts of Apollo and

other parts of the town alike. The sacred precincts are very
large and in the upper part of the town, and have several entrances.
I will enumerate all the votive offerings that are best worthy of
mention. The athletes however, and musical competitors, of no great
merit I do not think worthy of attention, and notable athletes I have
already described in my account of Elis. At Delphi then there is a
statue of Phayllus of Croton, who had no victory at Olympia, but was
twice victor in the pentathlum and once in the course in the Pythian
games, and fought a naval engagement against the Medes, having
furnished a ship himself, and manned it with some people of Croton
who were sojourners in Greece. So much for Phayllus of Croton. On
the entrance to the sacred enclosure is a bull in brass by
Theopropus the Æginetan, the votive offering of the Corcyræans.
The tradition is that a bull in Corcyra left the herd and pasture, and
used to resort to the sea bellowing as he went; and as this happened
every day the herdsman went down to the sea, and beheld a large
shoal of tunny fish. And he informed the people of Corcyra, and they,
as they had great difficulty in catching these tunnies much as they
wished, sent messengers to Delphi. And then in obedience to the
oracle they sacrificed the bull to Poseidon, and after this sacrifice
caught the fish, and offered both at Olympia and Delphi the tenth of
their catch. And next are the votive offerings of the people of Tegea
from the spoils of the Lacedæmonians, an Apollo and Victory, and
some local heroes; as Callisto the daughter of Lycaon, and Arcas
who gave his name to Arcadia, and the sons of Arcas, Elatus and
Aphidas and Azan; and besides them Triphylus, (whose mother was
not Erato but Laodamia, the daughter of Amyclas king at
Lacedæmon), and also Erasus the son of Triphylus. As to the
artificers of these statues, Pausanias of Apollonia made the Apollo
and Callisto, and the Victory and effigy of Arcas were by Dædalus of
Sicyon, Triphylus and Azan were by the Arcadian Samolas, and
Elatus and Aphidas and Erasus were by the Argive Antiphanes. All
these the people of Tegea sent to Delphi after the capture of the
Lacedæmonians who invaded them. And opposite them are the
votive offerings of the Lacedæmonians when they vanquished the
Athenians, statues of Castor and Pollux and Zeus and Apollo and
Artemis, and besides them Poseidon crowning Lysander the son of
Aristocritus, and Abas who was Lysander’s prophet, and Hermon the
pilot of Lysander’s flag-ship. This statue of Hermon was designed by
Theocosmus the Megarian, as the Megarians ranked Hermon
among their citizens. And Castor and Pollux are by the Argive
Antiphanes, and Abas is by Pison from Calauria near Trœzen, and
Artemis and Poseidon and Lysander are by Dameas, and Apollo and
Zeus by Athenodorus. Both Dameas and Athenodorus were
Arcadians from Clitor. And behind the statues we have just
mentioned are those of the Spartans or their allies who fought for
Lysander at the battle of Ægos-potamoi, as Aracus the
Lacedæmonian, and Erianthes the Bœotian beyond Mimas, and
then Astycrates, and the Chians Cephisocles and Hermophantus
and Hicesius, and the Rhodians Timarchus and Diagoras, and the
Cnidian Theodamus, and the Ephesian Cimmerius, and the Milesian
Æantides. All these were by Tisander. The following were by Alypus
of Sicyon, Theopompus from Myndus, and Cleomedes of Samos,
and from Eubœa Aristocles of Carystus and Autonomus of Eretria,
and Aristophantus of Corinth, and Apollodorus of Trœzen, and from
Epidaurus in Argolis Dion. And next to these are the Achæan
Axionicus from Pellene, and Theares from Hermion, and Pyrrhias
from Phocis, and Comon from Megara, and Agasimenes from
Sicyon, and Telycrates from Leucas, and Pythodotus from Corinth,
and Euantidas from Ambracia, and lastly the Lacedæmonians
Epicyridas and Eteonicus. All these are they say by Patrocles and
Canachus. The reverse that the Athenians sustained at Ægos-
potamoi they maintain befell them through foul play, for their
Admirals Tydeus and Adimantus were they say bribed by Lysander.
And in proof of this they bring forward the following Sibylline oracle.
“Then shall Zeus the lofty-thunderer, whose strength is almighty, lay
grievous woes on the Athenians, fierce battle for their ships of war,
that shall perish through the treachery and villainy of their
commanders.” They also cite these other lines from the oracles of
Musæus, “Verily a fierce storm is coming on the Athenians through
the villainy of their commanders, but there shall be some comfort,
they shall level low the state that inflicted this disaster, and exact
vengeance.” So much for this affair. And as for the engagement
between the Lacedæmonians and Argives beyond Thyrea, the Sibyl
foretold that it would be a drawn battle, but the Argives thinking they
had got the best of it in the action sent to Delphi as a votive offering
a brazen horse by Antiphanes of Argos, doubtless an imitation of the
Trojan Horse.
 CHAPTER X.

O n the basement under this horse is an inscription, which states

that the following statues were dedicated from the tenth of the
spoils of Marathon. These statues are Athene and Apollo, and of the
commanders Miltiades, and of those called heroes Erechtheus and
Cecrops and Pandion, and Leos, and Antiochus the son of Hercules
by Meda the daughter of Phylas, and Ægeus, and of the sons of
Theseus Acamas. These, in accordance with an oracle from Delphi,
gave names to the Athenian tribes. Here too are Codrus the son of
Melanthus, and Theseus, and Phyleus, who are no longer ranked
among the Eponymi. All these that I have mentioned are by Phidias,
and these too are really the tenth of the spoils of Marathon. But the
statues of Antigonus, and his son Demetrius, and the Egyptian
Ptolemy, were sent to Delphi later, Ptolemy through goodwill, but the
Macedonians through fear.
And near this horse are other votive offerings of the Argives, statues
of those associated with Polynices in the expedition against Thebes,
as Adrastus the son of Talaus, and Tydeus the son of Œneus, and
the descendants of Prœtus, (Capaneus the son of Hipponous, and
Eteoclus the son of Iphis), and Polynices, and Hippomedon
(Adrastus’ sister’s son), and near them the chariot of Amphiaraus
and in it Baton, the charioteer and also kinsman of Amphiaraus, and
lastly Alitherses. These are by Hypatodorus and Aristogiton, and
were made, so the Argives themselves say, out of the spoils of the
victory which they and their Athenian allies obtained at Œnoe in
Argolis. It was after the same action, I think, that the Argives erected
the statues of the Epigoni. They are here at any rate, as Sthenelus
and Alcmæon, who was, I take it, honoured above Amphilochus in
consequence of his age, and Promachus, and Thersander, and
Ægialeus, and Diomede, and between the two last Euryalus. And
opposite these are some other statues, dedicated by the Argives
who assisted Epaminondas and the Thebans in restoring the
Messenians. There are also effigies of heroes, as Danaus the most
powerful king at Argos, and Hypermnestra the only one of her sisters
with hands unstained by murder, and near her Lynceus, and all
those that trace their descent from Hercules, or go back even further
to Perseus.
There are also the horses of the Tarentines in brass, and captive
women of the Messapians (barbarians near Tarentum), by Ageladas
the Argive. The Lacedæmonians colonized Tarentum under the
Spartan Phalanthus, who, when he started on this colony, was told
by an oracle from Delphi that he was to acquire land and found a city
where he saw rain from a clear sky. At first he paid no great heed to
this oracle, and sailed to Italy without consulting any interpreters, but
when, after victories over the barbarians, he was unable to capture
any of their cities, or get possession of any of their land, he
recollected the oracle, and thought the god had prophesied
impossibilities: for it could not rain he thought from a clear and bright
sky. And his wife, who had accompanied him from home,
endeavoured to comfort him in various ways, as he was in rather a
despondent condition, and laid his head on her knees, and began to
pick out the lice, and in her goodwill it so fell out that she wept when
she thought how her husband’s affairs made no good progress. And
she shed tears freely on Phalanthus’ head, and then he understood
the oracle, for his wife’s name was Æthra (clear sky), and so on the
following night he took from the barbarians Tarentum, the greatest
and most prosperous of their maritime cities. They say the hero
Taras was the son of Poseidon and a local Nymph, and both the city
and river got their name from him.
 CHAPTER XI.

A nd near the votive offering of the Tarentines is the treasury of the

Sicyonians, but you will see no money either here or in any of
the treasuries. The Cnidians also brought statues to Delphi, as
Triopas (their founder) standing by a horse, and Leto and Apollo and
Artemis shooting at Tityus, who is represented wounded. These
statues stand by the treasury of the Sicyonians.
The Siphnii too made a treasury for the following reason. The island
of Siphnos had gold mines, and the god bade them send a tenth of
the revenue thus accruing to Delphi, and they built a treasury and
sent the tenth to the god. But when in their cupidity they left off this
tribute, then the sea encroached and swept away their mines.
Statues after a naval victory over the Tyrrhenians were also erected
by the people of Lipara, who were a colony of Cnidians, and the
leader of the colony was they say a Cnidian whose name was
Pentathlus, as Antiochus the Syracusan (the son of Xenophanes)
testifies in his History of Sicily. He says also that when they had built
a town at Pachynus, a promontory in Sicily, they were expelled from
it by force by the Elymi and Phœnicians, and either occupied
deserted islands, or drove out the islanders from those islands which
they call to this day by the name Homer employs, the islands of
Æolus. Of these they lived in Lipara and built a city there, and used
to sail to Hiera and Strongyle and Didymæ for purposes of
cultivation. In Strongyle fire clearly ascends from the ground, and in
Hiera fire spontaneously blazes up on a height in the island, and
near the sea are convenient baths, if the water is not too hot, for
often it is difficult to bathe by reason of the great heat.
The Theban treasuries were the result of the victory at Leuctra, and
the Athenian treasuries from the victory at Marathon and the spoil of
Datis on that occasion: but whether the Cnidians built theirs to
commemorate some victory or to display their wealth I do not know.
But the people of Cleonæ suffered greatly like the Athenians from a
plague, till in obedience to the oracle at Delphi they sacrificed a goat
to the rising sun, and, as they thus obtained deliverance from their
plague, they sent a brazen goat to Apollo. And the treasury of the
Syracusans was the result of the great reverses of Athens, and the
Potidæan treasury was erected out of piety to the god.
The Athenians also built a portico with the money which they got in
war from the Peloponnesians and their Greek allies. There are also
votive offerings of the figure-heads of captured ships and brazen
shields. The inscription on these mentions the cities from which the
Athenians sent the firstfruits of their spoil, Elis, and Lacedæmon, and
Sicyon, and Megara, and Pellene in Achaia, and Ambracia, and
Leucas, and Corinth itself. In consequence of these naval victories
they sacrifice to Theseus, and to Poseidon at the promontory of
Rhium. I think also the inscription refers to Phormio the son of
Asopichus, and to his famous deeds.
 CHAPTER XII.

T here is a projecting stone above, on which the Delphians say the

first Herophile, also called the Sibyl, chanted her oracles.[97] I
found her to be most ancient, and the Greeks say she was the
daughter of Zeus by Lamia the daughter of Poseidon, and that she
was the first woman who chanted oracles, and that she was called
Sibyl by the Libyans. The second Herophile was younger than her,
but was herself clearly earlier than the Trojan War, for she foretold in
her oracles that Helen would be reared in Sparta to the ruin of Asia
Minor and Europe, and that Ilium would be taken by the Greeks
owing to her. The Delians make mention of her Hymn to Apollo. And
she calls herself in her verses not only Herophile but also Artemis,
and says she was Apollo’s wedded wife and sister and daughter.
This she must have written when possessed by the god. And
elsewhere in her oracles she says her father was a mortal but her
mother one of the Nymphs of Mount Ida. Here are her lines,
“I was the child of a mortal sire and goddess mother, she
was a Nymph and Immortal while he eat bread. By my
mother I am connected with Mount Ida, and my native
place is red Marpessus (sacred to my mother), and the
river Aidoneus.”
There are still in Trojan Ida ruins of Marpessus, and a population of
about 60 inhabitants. The soil all about Marpessus is red and terribly
dry. Why in fact the river Aidoneus soaks into the earth, and on its
emerging sinks into the ground again, and is eventually altogether
lost in it, is I think the thin and porous soil of Mount Ida. Marpessus is
240 stades distant from Alexandria in the Troad. The inhabitants of
Alexandria say that Herophile was the Sacristan of Sminthian Apollo,
and that she foretold by dream to Hecuba what we know really came
about. This Sibyl lived most of her life at Samos, but visited Clarus in
Colophonia, Delos, and Delphi, and wherever she went chanted
standing on the stone we have already mentioned. Death came upon
her in the Troad, her tomb is in the grove of Sminthian Apollo, and
the inscription on the pillar is as follows.
“Here hidden by stone sepulchre I lie, Apollo’s fate-pronouncing
Sibyl I, a vocal maiden once but now for ever dumb, here placed by
all-powerful fate, and I lie near the Nymphs and Hermes, in this part
of Apollo’s realm.”
Near her tomb is a square Hermes in stone, and on the left is water
running into a conduit, and some statues of the Nymphs. The people
of Erythræ, who are most zealous of all the Greeks in claiming
Herophile as theirs, show the mountain called Corycus and the
cavern in it in which they say Herophile was born, and they say that
she was the daughter of Theodorus (a local shepherd) and a Nymph,
and that she was called Idæa for no other reason than that well-
wooded places were called by people at that time Idas. And the line
about Marpessus and the river Aidoneus they do not include in the
oracles.
Hyperochus, a native of Cumæ, has recorded that a woman called
Demo, of Cumæ in the Opican district, delivered oracles after
Herophile and in a similar manner. The people of Cumæ do not
produce any oracle of Demo’s, but they shew a small stone urn in
the temple of Apollo, wherein they say are her remains. After Demo
the Hebrews beyond Palestine had a prophetess called Sabbe,
whose father they say was Berosus and mother Erymanthe, but
some say she was a Babylonian Sibyl, others an Egyptian.
Phaennis, (the daughter of the king of the Chaones), and the Peleæ
at Dodona, also prophesied by divine inspiration, but were not called
Sibyls. As to the age and oracles of Phaennis, one will find upon
inquiry that she was a contemporary of Antiochus, who seized the
kingdom after taking Demetrius prisoner. As to the Peleades, they
were they say earlier than Phemonoe, and were the first women that
sang the following lines:

“Zeus was, Zeus is, Zeus shall be. O great Zeus!

Earth yields us fruits, let us then call her Mother.”
Prophetical men, as Euclus the Cyprian, and the Athenian Musæus
the son of Antiophemus, and Lycus the son of Pandion, as well as
Bacis the Bœotian, were they say inspired by Nymphs. All their
oracular utterances except those of Lycus I have read.
Such are the women and men who up to my time have been said to
have been prophetically inspired: and as time goes on there will
perhaps be other similar cases.[98]
[97] The text is somewhat uncertain here. I have tried to extract
the best sense.
[98] “Qui hoc et similia putant dicuntque Pausaniam opposuisse
Christianis, hos velim explicare causam, cur Pausanias tecte
tantum in illos invadere, neque usquam quidquam aperte contra
eos dicere ausus sit.” Siebelis.
 CHAPTER XIII.

T he brazen head of the Pæonian bison was sent to Delphi by

Dropion, the son of Deon, king of the Pæonians. These bisons
are most difficult of all beasts to capture alive, for no nets are strong
enough to hold them. They are hunted in the following manner.
When the hunters have found a slope terminating in a hollow, they
first of all fence it all round with a palisade, they then cover the slope
and level ground near the bottom with newly stripped hides, and if
they chance to be short of hides, then they make old dry skins
slippery with oil. The most skilful horsemen then drive these bisons
to this place that I have described, and slipping on the first hides
they roll down the slope till they get to the level ground at the bottom.
There they leave them at first, but on the 4th or 5th day, when
hunger and weakness has subdued their spirit somewhat, those who
are skilled in taming them offer them, while they are still lying there,
pinenuts after first removing the husks, for they will at first touch no
other kind of food, and at last they bind them and lead them off. This
is how they capture them.
Opposite the brazen head of this bison is the statue of a man with a
coat of mail on and a cloak over it: the Delphians say it is a votive
offering of the people of Andros, and that it is Andreus their founder.
And the statues of Apollo and Athene and Artemis are votive
offerings of the Phocians from spoil of the Thessalians, their
constant enemies, and neighbours except where the Epicnemidian
Locrians come in. Votive offerings have been also made by the
Thessalians of Pharsalus, and by the Macedonians who dwell at
Dium under Pieria, and by the Greeks of Cyrene in Libya. These last
sent a chariot and statue of Ammon on the chariot, and the
Macedonians at Dium sent an Apollo who has hold of a doe, and the
Pharsalians sent an Achilles on horseback, and Patroclus is running
by the side of the horse. And the Dorians of Corinth built a treasury
also, and the gold from the Lydians was stored there. And the statue
of Hercules was the votive offering of the Thebans at the time they
fought with the Phocians what is called The Sacred War. Here also
are the brazen effigies erected by the Phocians, when in the second
encounter they routed the Thessalian cavalry. The people of Phlius
also sent to Delphi a brazen Zeus, and an effigy of Ægina with Zeus.
[99] And from Mantinea in Arcadia there is an offering of a brazen
Apollo, not far from the treasury of the Corinthians.
Hercules and Apollo are also to be seen close to a tripod for the
possession of which they are about to fight, but Leto and Artemis are
trying to appease the anger of Apollo, and Athene that of Hercules.
This was the votive offering of the Phocians when Tellias of Elis led
them against the Thessalians. The other figures in the group were
made jointly by Diyllus and Amyclæus, but Athene and Artemis were
made by Chionis, all 3 Corinthian statuaries. It is also recorded by
the Delphians that, when Hercules the son of Amphitryon came to
consult the oracle, the priestess Xenoclea would not give him any
response because of his murder of Iphitus: so he took the tripod and
carried it out of the temple, and the prophetess said,
“This is another Hercules, the one from Tiryns not from
Canopus.”
For earlier still the Egyptian Hercules had come to Delphi. Then the
son of Amphitryon restored the tripod to Apollo, and got the desired
answer from Xenoclea. And poets have handed down the tradition,
and sung of the contest of Hercules and Apollo for the tripod.
After the battle of Platæa the Greeks in common made a votive
offering of a gold tripod standing on a bronze dragon. The bronze
part of the votive offering was there in my time, but the golden part
had been abstracted by the Phocian leaders.[100] The Tarentines
also sent to Delphi another tenth of spoil taken from the Peucetian
barbarians. These votive offerings were the works of art of Onatas
the Æginetan and Calynthus, and are effigies of footsoldiers and
cavalry, Opis king of the Iapyges come to the aid of the Peucetii. He
is represented in the battle as a dying man, and as he lies on the
ground there stand by him the hero Taras and the Lacedæmonian
Phalanthus, and at no great distance a dolphin: for Phalanthus
before he went to Italy suffered shipwreck in the Crissæan Gulf, and
was they say brought safe to shore by a dolphin.
[99] Ægina was the daughter of the river-god Asopus, and was
carried off from Phlius by Zeus. See Book ii. ch. 5. Hence the
offering of the people of Phlius.
[100] See Rawlinson’s Herodotus, Book ix. ch. 81.
 CHAPTER XIV.

T he axes which were the votive offering of Periclytus, the son of

Euthymachus of Tenedos, have an old legend connected with
them. Cycnus was they say the son of Poseidon, and king at
Colonæ, a town in the Troad near the island Leucophrys. This
Cycnus had a daughter Hemithea and a son Tennes by Proclea,
daughter of Clytius, and sister of that Caletor of whom Homer says in
the Iliad[101] that he was slain by Ajax when he tried to set on fire the
ship of Protesilaus,—and, Proclea dying, Cycnus married for his
second wife Phylonome, the daughter of Cragasus, who failing to
win the love of Tennes told her husband that Tennes wanted to have
illicit dealings with her against her will, and Cycnus believed this lie,
and put Tennes and his sister into a chest, and sent them to sea in it.
And they got safe to the island Leucophrys, since called Tenedos
from Tennes. And Cycnus, who was not destined to be ignorant of
his wife’s deception all his life, when he learned the truth sailed after
his son to implore his forgiveness, and to admit his unwitting error.
And as he was anchoring at the island, and was fastening his vessel
by ropes to some tree or piece of rock, Tennes in his rage cut the
ropes with his axe. Hence it is passed into a proverb, when people
obstinately decline a conference, that they resemble him who cut the
matter short with his Tenedian axe. Tennes was afterwards slain the
Greeks say by Achilles as he was defending Tenedos, and in
process of time the people of Tenedos, as they were weak, joined
themselves to the people of Alexandria on the mainland of the
Troad.
The Greeks who fought against the King of the Persians erected at
Olympia a brazen Zeus, and an Apollo at Delphi, after the actions of
Artemisium and Salamis. It is said also that Themistocles, when he
went to Delphi, brought of the spoils of the Medes as a present to
Apollo, and when he asked if he should offer them inside the temple,
the Pythian Priestess bade him at once take them away altogether.
And these were the words of her oracular response: “Put not in my
temple the beautiful spoils of the Persians, send them home as
quickly as possible.” It is wonderful that the god declined to accept
the spoils of the Medes only from Themistocles. Some think the god
would have rejected all the Persian spoil equally, if those who offered
it had first asked (like Themistocles) if the god would accept it.
Others say that, as the god knew that Themistocles would be a
suppliant of the Persians, he refused on that account to accept the
spoil from him, that he might not win for him by acceptance the
undying hate of the Medes. This invasion of Greece by the barbarian
you may find foretold in the oracles of Bacis, and earlier still in the
verses of Euclus.
Near the great altar is a bronze wolf, the votive offering of the
Delphians themselves. The tradition about it is that some man
plundered the treasures of the god, and hid himself and the gold in
that part of Parnassus where the forest trees were most thick, and
that a wolf attacked him as he slept and killed him, and that this wolf
used to run into the town daily and howl: and the Delphians thought
this could not but be by divine direction, so they followed the wolf
and discovered the sacred gold, and offered to the god a bronze
wolf.
[101] xv. 419-421.
 CHAPTER XV.

T he gilt statue of Phryne here was made by Praxiteles, one of her

lovers, and was an offering of Phryne herself. And next it are two
statues of Apollo, one offered by the Epidaurians in Argolis after
victory over the Medes, and the other by the Megarians after their
victory over the Athenians at Nisæa. And there is an ox an offering of
the Platæans, when they defended themselves successfully on their
own soil with the rest of the Greeks against Mardonius the son of
Gobryas. Next come two more statues of Apollo, one offered by the
people of Heraclea near the Euxine, the other by the Amphictyones
when they fined the Phocians for cultivating land sacred to the god.
This Apollo is called by the Delphians Sitalcas,[102] and is about 35
cubits high. Here too are statues of the Ætolian Generals, and of
Artemis and Athene, and two statues of Apollo, votive offerings of
the Ætolians after their victories over the Galati. Phaennis indeed
foretold in her oracles, a generation before it happened, that the
army of the Celts would pass from Europe to Asia to destroy the
cities there.
“Then indeed the destroying host of the Galati shall cross the narrow
passage of the Hellespont, marching to the flute, and shall lawlessly
make havoc of Asia. And the god shall even afflict more grievously
all those that dwell near the sea-shore. But Cronion shall verily soon
raise up a helper, the dear son of a Zeus-reared bull, who shall bring
a day of destruction to all the Galati.”
By the bull Phaennis meant Attalus the king of Pergamus, who was
also called bull-horned in the oracle.[103]
The statues of cavalry leaders seated on horseback were offered to
Apollo by the Pheræans, when they had routed the Athenian cavalry.
And the bronze palm and gilt statue of Athene on the palm were
dedicated by the Athenians for the victory at the Eurymedon on the
same day both on land and river. I noticed that some of the gold on
this statue was plucked off. I put this down to the cupidity of
sacrilegious thieves. But Clitodemus, the oldest writer on Athenian
Antiquities, says in his account of Attica that, when the Athenians
were making preparations for the expedition to Sicily, an immense
number of crows came to Delphi, and with their beaks knocked off
and tore away the gold off the statue. He also says that they broke
off the spear, the owls, and all the fruit on the palm in imitation of real
fruit. Clitodemus relates also other prodigies to deter the Athenians
from the fatal expedition to Sicily. The people of Cyrene also placed
at Delphi a figure of Battus in his chariot, who took them by ship from
Thera to Libya. Cyrene is the charioteer, and Battus is in the chariot
and Libya is crowning him, the design is by the Cretan Amphion the
son of Acestor. And when Battus built Cyrene, he is said to have
found the following remedy for an impediment in his speech. As he
was travelling in the remote parts of Cyrene which were still
unoccupied he chanced to see a lion, and his terror at the sight
made him cry out loud and clearly.[104] And not far from Battus the
Amphictyones erected another statue of Apollo, out of the proceeds
of the fine imposed on the Phocians for their impiety to the god.
[102] i.e. Prohibitor of corn-growing (on the sacred land).
[103] The words of the oracle were as follows:

Θάρσει Ταυρόκερως, ἕξεις βασιληίδα τιμὴν

καὶ παίδων παῖδες· τούτων γε μὲν οὐκέτι παῖδες.

[104] So the son of Crœsus found his tongue from sudden fright.
See Herodotus, i. 85.
 CHAPTER XVI.

O f the votive offerings which the Lydian kings sent to Apollo

nothing now remains but the iron base of the bowl of Alyattes.
This was made by Glaucus of Chios, who first welded iron, and the
places where the base is joined are not riveted together by bolts or
nails, but simply by welding. This base from a broad bottom rises
turret-like to a point. The sides are not entirely covered, but have
girders of iron like the steps in a ladder. Straight bars of iron bend
outwards at the extremities, and this is the seat for the bowl.
What is called by the Delphians the navel, made of white stone, is
according to their tradition the centre of the world, and Pindar in one
of his Odes gives a similar account.[105] Here is a votive offering of
the Lacedæmonians, a statue by Calamis of Hermione, the daughter
of Menelaus and wife of Orestes (the son of Agamemnon), and still
earlier the wife of Neoptolemus the son of Achilles. The Ætolians
have also erected a statue to Eurydamus their general, who
commanded their army against the Galati.
There is still among the mountains of Crete a town called Elyrus, its
inhabitants sent a brazen goat as their offering to Delphi. This goat is
represented suckling Phylacides and Philander, who according to the
people of Elyrus were the sons of Apollo by the Nymph Acacallis,
with whom he had an intrigue in the city Tarrha in the house of
Carmanor.
The Carystians also from Eubœa offered a brazen ox to Apollo after
the Median war. I think both they and the Platæans made their votive
offerings because, after repulsing the barbarian, they enjoyed
prosperity in other respects and a free land to cultivate. The Ætolians
also sent effigies of their generals and Apollo and Artemis, when
they had subdued their neighbours the Acarnanians.
The strangest thing I heard of was what happened in the seafight
between the Liparæans and Tyrrhenians. The Pythian Priestess
bade the Liparæans fight a naval engagement with the Tyrrhenians
with as small a fleet as possible. They put to sea therefore with only
five triremes, and the Tyrrhenians, thinking themselves quite a match
for the Liparæans, put out to sea against them with only the same
number of ships. And the Liparæans took them, and also another
five that put out against them, and a third and even fourth set of five
ships. They then placed at Delphi as votive offerings as many
statues of Apollo as they had captured ships. Echecratides of
Larissa offered the small Apollo, and the Delphians say this was the
first of all the votive offerings.
[105] Pindar Pyth. viii. 85. So also Æschylus, Eumen. 40.
 CHAPTER XVII.

O f the western barbarians the Sardinians offered a brazen statue

of Sardus, from whom their island took its name. For its size
and prosperity Sardinia is equal to the most celebrated islands. What
its ancient name was among its original inhabitants I do not know,
but the Greeks who sailed there for commerce called it Ichnusa,
because its shape was like that of a man’s foot-print. Its length is
about 1,120 stades and its breadth 470. The first that crossed over
into the island were they say Libyans, their leader was Sardus, the
son of that Maceris who was called Hercules by the Egyptians and
Libyans. The most notable thing Maceris ever did was to journey to
Delphi: but Sardus led the Libyans to Ichnusa, and gave his name to
the island. They did not however eject the original inhabitants of the
island, but the new comers were received as fellow colonists rather
from necessity than choice. Neither did the Libyans nor the
aborigines of the island know how to build cities, but lived dispersed
in huts and caves as each chanced. But some years after the
Libyans some Greeks came to the island under Aristæus, (who was
they say the son of Apollo by Cyrene): and who migrated they say to
Sardinia in excessive grief at the death of Actæon, which made him
ill at ease in Bœotia and indeed all Greece. There are some who
think that Dædalus fled at the same time from Camicus, owing to the
hostility of the Cretans, and took part in this colony of Aristæus: but it
is altogether beyond probability that Dædalus, who was a
contemporary of Œdipus when he reigned at Thebes, could have
shared either in a colony or in anything else with Aristæus, the
husband of Autonoe the daughter of Cadmus. Nor do I think that
even these Greeks built a town, inasmuch as in numbers and
strength they were inadequate to such a task. And after Aristæus the
Iberes crossed into Sardinia under Norax, and built the town of Nora,
which is the first mentioned in the island: Norax was they say the son
of Hermes by Erythea the daughter of Geryon. And a fourth band of
colonists of Thespians and Athenians under Iolaus came to Sardinia
and built the town of Olbia, and the Athenians separately built the