Listed 100 (total found 707) sub titles with search on: Monuments reported by ancient authors for wider area of: "PELOPONNISOS Region GREECE" .
TEGEA (Ancient city) ARCADIA
Among the Greek sanctuaries which were really privileged and where the right of asylum was confirmed by law, we must distinguish between those of merely local sanctity and those to which fugitives might have recourse from a distance. To the latter, more famous, class belonged the temple of Athena Alea at Tegea
FENEOS (Ancient city) FENEOS
Their acropolis is precipitous on all sides, mostly so naturally, but a few parts have been artificially strengthened, to make it more secure.
KORONI (Ancient city) PETALIDI
The statue of Athena also on the acropolis is of bronze, and stands in the open air, holding a crow in her hand (Paus. 4,34,6).
KORINTHOS (Ancient city) PELOPONNISOS
On the market-place, where most of the sanctuaries are, stand Artemis surnamed Ephesian and wooden images of Dionysus, which are covered with gold with the exception of their faces; these are ornamented with red paint.
KORONI (Ancient city) PETALIDI
The statues of Asclepius and Dionysus are of stone, but there is a statue of Zeus the Saviour in the market-place made of bronze (Paus. 4,34,6).
MEGALOPOLIS (Ancient city) ARCADIA
The river Helisson divides Megalopolis and in the north section, on the right as one looks down the river, the townsfolk have made their market-place.
SPARTI (Ancient city) LACONIA
The Lacedaemonians who live in Sparta have a market-place worth seeing; the council-chamber of the senate, and the offices of the ephors, of the guardians of the laws, and of those called the Bidiaeans, are all in the market-place.
AKROKORINTHOS (Castle) KORINTHOS
After these (precincts) are altars to Helius.
AMYKLES (Ancient sanctuary) SPARTI
On the altar are wrought in relief, here an image of Biris, there Amphitrite and
Poseidon. Zeus and Hermes are conversing; near stand Dionysus and Semele, with
Ino by her side. On the altar are also Demeter, the Maid, Pluto, next to them
Fates and Seasons, and with them Aphrodite, Athena and Artemis. They are carrying
to heaven Hyacinthus and Polyboea, the sister, they say, of Hyacinthus, who died
a maid. Now this statue of Hyacinthus represents him as bearded, but Nicias, son
of Nicomedes, has painted him in the very prime of youthful beauty, hinting at
the love of Apollo for Hyacinthus of which legend tells. Wrought on the altar
is also Heracles; he too is being led to heaven by Athena and the other gods.
On the altar are also the daughters of Thestius, Muses and Seasons. As for the
West Wind, how Apollo unintentionally killed Hyacinthus, and the story of the
flower, we must be content with the legends, although perhaps they are not true
history.
ARGOS (Ancient city) ARGOLIS
In front of it (sanctuary of Artemis) stands an altar of Zeus Phyxius
(God of Fight). (Paus. 2.21.2)
Meilicius (Meilichios), i. e. the god that can be propitiated, or the gracious, is used as a surname of several divinities. 1. Of Zeus, as the protector of those who honoured him with propitiatory sacrifices. At Athens cakes were offered to him every year at the festival of the Diasia. (Thucyd. i. 126; Xenoph. Anab. vii. 7. § 4.) Altars were erected to Zeus Meilichius on the Cephissus (Paus. i. 37. § 3),at Sicyon (ii.9. § 6), and at Argos (ii. 20. § 1; Plut. De cohib. Ir. 9). 2. Of Dionysus in the island of Naxos. (Athen. iii. p. 78.) 3. Of Tyche or Fortune. (Orph. Hymn. 71. 2.) The plural theoi meilichioi is also applied to certain divinities whom mortals used to propitiate with sacrifices at night, that they might avert all evil, as e. g. at Myonia in the country of the Ozolian Locrians. (Pans. x. 38. § 4; comp. Orph. E. 30.)
EPIDAVROS LIMIRA (Ancient city) MONEMVASSIA
They also say that a snake, which they were bringing from their home in Epidaurus, escaped from the ship, and disappeared into the ground not far from the sea. As a result of the portent of the snake together with the vision in their dreams they resolved to remain and settle here. There are altars to Asclepius where the snake disappeared, with olive trees growing round them.
INACHOS (River) ARGOLIS
There is on the left a place called Mysia and a sanctuary of Mysian Demeter. Farther on is a river called Inachus, and on the other side of it an altar of Helius (the Sun).
ISTHMIA (Ancient sanctuary) LOUTRAKI-PERACHORA
There is also an ancient sanctuary called the altar of the Cyclopes, and they sacrifice to the Cyclopes upon it.
LYKEON (Mountain) ARCADIA
On the highest point of the mountain is a mound of earth, forming an altar of Zeus Lycaeus, and from it most of the Peloponnesus can be seen. Before the altar on the east stand two pillars, on which there were of old gilded eagles. On this altar they sacrifice in secret to Lycaean Zeus. I was reluctant to pry into the details of the sacrifice; let them be as they are and were from the beginning.
(Paus. 8,38,7). Many ancient writers mention that human sacrifices were offered to the Lycaean Zeus, even in Pausanias' time, but that the offer would not bring any result if details of the ritual were published.
LYKOSSOURA (Ancient city) MEGALOPOLI
From Acacesium it is four stades to the sanctuary of the Mistress. First in this place is a temple of Artemis Leader, with a bronze image, holding torches, which I conjecture to be about six feet high. As you go to the temple there is a portico on the right, with reliefs of white marble on the wall. On the first relief are wrought Fates and Zeus surnamed Guide of Fate, and on the second Heracles wresting a tripod from Apollo. In the portico by the Mistress there is, between the reliefs I have mentioned, a tablet with descriptions of the mysteries. On the third relief are nymphs and Pans; on the fourth is Polybius, the son of Lycortas. On the latter is also an inscription, declaring that Greece would never have fallen at all, if she had obeyed Polybius in everything, and when she met disaster her only help came from him.
When you have gone up a little, beside the temple of Despoina (the Mistress),
on the right is what is called Megaron, where the Arcadians celebrate mysteries
and sacrifice to the Mistress many victims in generous fashion. Every man of them
sacrifices what he possesses. This Mistress the Arcadians worship more than any
other god, declaring that she is a daughter of Poseidon and Demeter. Mistress
is her surname among the many, just as they surname Demeter's daughter by Zeus
the Maid. But whereas the real name of the Maid is Persephone, as Homer and Pamphos
before him say in their poems, the real name of the Mistress I am afraid to write
to the uninitiated. Beyond what is called the Hall is a grove, sacred to the Mistress
and surrounded by a wall of stones, and within it are trees, including an olive
and an evergreen oak growing out of one root, and that not the result of a clever
piece of gardening.
Beyond the grove are altars of Poseidon Hippios, as being the father of the Mistress, and of other gods as well. On the last of them is an inscription saying that it is common to all the gods.
MEGALOPOLIS (Ancient city) ARCADIA
At no great distance is an altar of Ares, and it was said that originally a sanctuary too was built for the god.
SIKYON (Ancient city) CORINTHIA
After the hero-shrine of Aratus is an altar to Isthmian Poseidon.
Behind the sanctuary of Hera he (Adrastus) built an altar to Pan.
Behind the sanctuary of Hera he (Adrastus) built an altar to Pan, and one to Helius (Sun) made of white marble.
On one day in each year they celebrate a festival to them and offer sheep big with young as a burnt offering, and they are accustomed to use a libation of honey and water, and flowers instead of garlands. They practise similar rites at the altar of the Fates; it is in an open space in the grove.
There is a place having its porticoes in the form of a square, where of old stuff used to be sold to the people. By this is an altar of Zeus Counsellor and of Athena Counsellor, also of the Dioscuri, likewise surnamed Counsellors. By "Councellor", we mean the god who either gives advice when needed or postpones a misfortune for later, so that it can be easily faced (Ekd. Athinon, Pausaniou Periegissis, vol.2, p. 352, note 2). See also (Paus. 3,13,6).
TEGEA (Ancient city) ARCADIA
Close to the sanctuary of Eileithyia is an altar of Earth.
Not far from it are two sanctuaries of Dionysus, an altar of the Maid, and a temple of Apollo with a gilded image.
The altar for the goddess was made, they say, by Melampus, the son of Amythaon. Represented on the altar are Rhea and the nymph Oenoe holding the baby Zeus. On either side are four figures: on one, Glauce, Neda, Theisoa and Anthracia; on the other Ide, Hagno, Alcinoe and Phrixa. There are also images of the Muses and of Memory.
There is also an altar of Zeus Teleius (Full-grown), with a square image, a shape of which the Arcadians seem to me to be exceedingly fond.
TITANI (Ancient city) SIKYON
The sanctuary is built upon a hill, at the bottom of which is an Altar of the Winds, and on it the priest sacrifices to the winds one night in every year. He also performs other secret rites at four pits, taming the fierceness of the blasts, and he is said to chant as well charms of Medea.
ARGOS (Ancient city) ARGOLIS
In the gymnasium of Cylarabes is an Athena called Pania; they show
also the graves of Sthenelus and of Cylarabes himself. (Paus. 2.22.9)
Oracle of Apollo Deiradiotes, at Argos. This is stated to have been an offshoot from Delphi (Pausan. ii. 24); but in one point the ceremonies differed remarkably from those of Delphi: the priestess once a month sacrificed a lamb during the night, and tasted the blood, in order to obtain the prophetic ecstasy. This appears to show that the oracle had a higher antiquity than belonged to its Delphic origin, and was in the first instance an oracle of the dead. It was kept alive by the patriotism of the Argives, always mindful of their primaeval renown, and was still active in the time of Pausanias.
The most famous building in the city of Argos is the sanctuary of
Apollo Lycius (Wolf-god). The modern image was made by the Athenian Attalus, but
the original temple and wooden image were the offering of Danaus. I am of opinion
that in those days all images, especially Egyptian images, were made of wood.
The reason why Danaus founded a sanctuary of Apollo Lycius was this. On coming
to Argos he claimed the kingdom against Gelanor, the son of Sthenelas. Many plausible
arguments were brought forward by both parties, and those of Sthenelas were considered
as fair as those of his opponent; so the people, who were sitting in judgment,
put off, they say, the decision to the following day.
At dawn a wolf fell upon a herd of oxen that was pasturing before the wall,
and attacked and fought with the bull that was the leader of the herd. It occurred
to the Argives that Gelanor was like the bull and Danaus like the wolf, for as
the wolf will not live with men, so Danaus up to that time had not lived with
them. It was because the wolf overcame the bull that Danaus won the kingdom. Accordingly,
believing that Apollo had brought the wolf on the herd, he founded a sanctuary
of Apollo Lycius.
Here is dedicated the throne of Danaus, and here Is placed a statue of
Biton, in the form of a man carrying a bull on his shoulders. According to the
poet Lyceas, when the Argives were holding a sacrifice to Zeus at Nemea,
Biton by sheer physical strength took up a bull and carried it there. Next to
this statue is a fire which they keep burning, calling it the fire of Phoroneus.
For they do not admit that fire was given to mankind by Prometheus, but insist
in assigning the discovery of fire to Phoroneus.
As to the wooden images of Aphrodite and Hermes, the one they say was made
by Epeus, while the other is a votive offering of Hypermnestra. She was the only
one of the daughters of Danaus who neglected his command, and was accordingly
brought to justice by him, because be considered that his life was in danger so
long as Lynceus was at large, and that the refusal to share in the crime of her
sisters increased the disgrace of the contriver of the deed. On her trial she
was acquitted by the Argives, and to commemorate her escape she dedicated an image
of Aphrodite, the Bringer of Victory.
Within the temple is a statue of Ladas, the swiftest runner of his
time, and one of Hermes with a tortoise which he has caught to make a lyre. Before
the temple is a pit with a relief representing a fight between a bull and a wolf,
and with them a maiden throwing a rock at the bull. The maiden is thought to be
Artemis. Danaus dedicated these, and some pillars hard by and wooden images of
Zeus and Artemis.
Here are graves; one is that of Linus, the son of Apollo by Psamathe,
the daughter of Crotopus; the other, they say, is that of Linus the poet. The
story of the latter Linus is more appropriate to another part of my narrative,
and so I omit it here, while I have already given the history of the son of Psamathe
in my account of Megara.
After these is an image of Apollo, God of Streets, and an altar of Zeus, God of
Rain, where those who were helping Polyneices in his efforts to be restored to
Thebes swore an oath together that they would either capture Thebes or die. As
to the tomb of Prometheus, their account seems to me to be less probable than
that of the Opuntians, but
they hold to it nevertheless
Oracle of Apollo Lycius, also at Argos. The prophetess is said to have warned Pyrrhus, just before his death (Plut. Pyrrh. 31). Pausanias, however, does not mention this oracle and some doubt consequently attaches to it. Except the two at Argos, there was no oracle of Apollo in Peloponnesus: the neighbourhood of Delphi overpowered minor establishments.
Very near to the temple of Dionysus you will see the house of Adrastus,
farther on a sanctuary of Amphiaraus, and opposite the sanctuary the tomb of Eriphyle.
(Paus. 2.23.2)
ASKLEPIEION OF EPIDAURUS (Ancient sanctuary) ARGOLIS
Asclepius (Aesculapius) lies almost half-way between gods and heroes; still he
may be more properly reckoned among the latter. And the oracular seats where he
was believed to instruct men are of peculiar interest, because they furnish the
meeting-point between religion and science, as those were conceived in the classical
Greek world. For, on the one hand, he was thought of as the god of healing, the
son of Apollo, begotten by Apollo that he might heal bodily sicknesses (Menand.
Rhet. Epidict. p. 327 Olympiod. Vit. Plat. p. 4, 42); in whose temples the sick
would spend a night in hope of being miraculously relieved by the morning (Pausan.
ii. 27, § 2). This aspect of him had a tendency to gain ground; to Aeschylus (Agam.
1022) and Pindar (Pyth. iii. 96) he is a faulty man; Aristophanes (Plutus, 662
sqq.), with all his mockery, treats Asclepius as a god. But, on the other hand,
Asclepius was the legendary father of a crowd of descendants, the Asclepiadae,
who, in whatever degree they considered religious communications important for
success in the healing art, had genuinely scientific qualities (Plato, Rep. iii.).
These two phases of the doctrine and practice connected with the name of Asclepius
were so intermingled, that they cannot now be separated. Epidaurus was the chief
seat of the religious worship; there Asclepius had a temple and a grove, and a
magnificent gold and ivory statue, and innumerable votive tablets on the walls
attested the cures wrought on sick persons by the method of incubation (Pausan.
ii. 26, 27), But at Cos the medical school culminated, and there Hippocrates,
the first great light of medical science, lived and wrote. Yet Epidaurus and Cos
were not hostile to one another, and we read of an embassy sent by the Epidaurians
to the Asclepius of Cos (Pausan. iii. 23, § 6). We must assume that in the generality
of the shrines of Asclepius (of which nearly a hundred are reckoned: cf. Th. Panofka,
Asclepios und die Asclepiaden, pp. 271-361) the religious element, the prophecy
by dreams and incubation, greatly outweighed the scientific. It is a question
of much interest why, in view of the paucity of oracles of ordinary gods, other
than Apollo, so remarkable an exception should be found in the case of Asclepius.
The theory was (Menand. Rhet. and Olympiod. l. c.) that Apollo committed to Asclepius
this part of his functions; but it is impossible to suppose that persons erecting
a temple to Asclepius had any clear theory of delegation. No doubt the truth is,
that the worship of Asclepius was antecedent to the worship of Apollo, and his
emblem, the snake, had an origin quite distinct from the Apolline worship; and
his affiliation to Apollo was a device of the worshippers of Apollo, in order
that they might appropriate a power that they could not expel. At Pergamus, another
great seat of Asclepius, the celebrated physician Galen, starting from pure faith
in the oracular cures, taught himself principles of more exact medical science.
In the year 293 B.C. the Sibylline books commanded the Romans to seek Asclepius
at Epidaurus. They did so, and brought away a mysterious serpent; then, on the
spot where this serpent disappeared, they built a temple to Asclepius (Aesculapius).
Oracles were given there through dreams, and miracles performed (C. I. G. 5977,
5980). Serapis was joined with Aesculapius in the worship at this temple (Suet.
Claud. 25). This also was the case at Pergamus. F. A. Wolf (Vermischte Schriften,
pp. 382 sqq.) endeavours to show that mesmerism was used in the curative rites
of Asclepius; but the experiences of Aelius Aristides hardly bear this out.
This text is from: A Dictionary of Greek and Roman Antiquities (1890) (eds. William Smith, LLD, William Wayte, G. E. Marindin). Cited July 2004 from The Perseus Project URL below, which contains interesting hyperlinks
HERAION (Ancient sanctuary) LOUTRAKI-PERACHORA
An oracle of Hera Acraea (i. e. the goddess of the hill-tops) was between Lechaeon and Pagae, on the gulf of Corinth (Strabo, viii. p. 380).
THALAMES (Ancient city) LEFKTRA
From Oetylus to Thalamae the road is about eighty stades long. On it is a sanctuary of Ino and an oracle. They consult the oracle in sleep, and the goddess reveals whatever they wish to learn, in dreams. Bronze statues of Pasiphae and of Helios stand in the unroofed part of the sanctuary. It was not possible to see the one within the temple clearly, owing to the garlands, but they say this too is of bronze.
This extract is from: Pausanias, Description of Greece. Harvard University Press
Cited Aug 2002 from Perseus Project URL below, which contains comments & interesting hyperlinks.
KYFAS (Ancient city) ZARAKAS
After an ascent of ten stades inland are the ruins of the so-called Cyphanta, among which is a cave sacred to Asclepius; the image is of stone.
MENALON (Mountain) LEVIDI
On the summit of the mountain is Rhea's Cave, into which no human beings may enter save only the women who are sacred to the goddess.
PARTHENION (Mountain) KORYTHIO
The grottos of Pan and of Apollo have been excavated by M. Cavvadias (1897). There are two caves with narrow entrances, partly blocked by natural pillars of rock, so that they offer complete seclusion, though but narrow space within. These would be suitable for the secret meetings of Apollo and Creusa (Ion 10 f., 492 f., 936 f.), which Pausanias (i. 28. 4) places in the cave of Apollo, but Euripides in that of Pan, as does Aristophanes that of Cinesias and Myrrhina (Lys. 911 f.). Subsequently the worship of Apollo seems to have been transferred to the more open cave where votive tablets were found (Gardner, Athens, p. 93 f.; for a full discussion with plan cf. D'Ooge, Acropolis, pp. 6-9), the more secret caves being now the shrine of Pan. In the grotto was a statue of Pan (Anthol. Plan. 232; cf. 259) with an inscription ascribed to Simonides, fr. 136 ton tragopoun eme Pana, ton Arkada, ton kata Medon, | ton met' Athenaion stesato Miltiades. Such a statue, now at Cambridge, was discovered in a garden at the foot of the Acropolis, but it appears to have decorated a column or balustrade like the similar statue found in Peiraeus (Michaelis, Ancient Marbles in Great Britain, p. 248). The representations of the cave of Pan on Attic coins of Antonine date, giving views of the Acropolis, appear to be too inaccurate to be of service (J. H. S. viii, pp. 24-5). His worship may have been established or revived by Cimon (katastanton sphi eu ede ton pregmaton). (Cf. Macan, ii. 153, 181.)
KYPARISSIIS (Ancient city) KYPARISSIA
When Cyparissiae is reached from Pylos, there is a spring below the city near the sea, the water of which they say gushed forth for Dionysus when he struck he ground with a thyrsus. For this reason they call the spring Dionysias.
AKROKORINTHOS (Castle) KORINTHOS
After these (precicts) are altars to Helius, and a sanctuary of Necessity and Force, into which it is not customary to enter.
Here, too, is the temple of Hera Bunaea set up by Bunus the son of Hermes. It is for this reason that the goddess is called Bunaea.
When you have turned from the Acrocorinthus into the mountain road you see the Teneatic gate and a sanctuary of Eilethyia.
ALAGONIA (Ancient city) AVIA
Thirty stades inland from Gerenia is Alagonia, a town which I have already mentioned in the list of the Free Laconians. Worth seeing here are temples of Dionysus and of Artemis.
Thirty stades inland from Gerenia is Alagonia, a town which I have already mentioned in the list of the Free Laconians. Worth seeing here are temples of Dionysus and of Artemis.
ALEA (Ancient city) ARGOLIS
The sanctuaries of the gods here are those of Ephesian Artemis and Athena Alea, and there is a temple of Dionysus with an image.
The sanctuaries of the gods here are those of Ephesian Artemis and Athena Alea, and there is a temple of Dionysus with an image.
AMYKLES (Ancient sanctuary) SPARTI
Amyclae was laid waste by the Dorians, and since that time has remained a village; I found there a sanctuary and image of Alexandra worth seeing. Alexandra is said by the Amyclaeans to be Cassandra, the daughter of Priam.
ARGOS (Ancient city) ARGOLIS
Opposite them (Cleobis and Biton carved in relief) is a sanctuary
of Nemean Zeus, and an upright bronze statue of the god made by Lysippus.(Paus.2.20.3)
nbsp; A little farther on (from the tomb of the maenad Chorea) is a sanctuary
of the Seasons.(Paus.2.20.5)
Here (near the tomb of Danaus) there is also a sanctuary of Zeus the
Saviour.(Paus.2.20.6)
Soter, the saviour (Lat. Servator or Sospes), occurs as the surname of several divinities: 1.Zeus in Argos (Paus. ii. 20.5), at Troezene (ii. 31.14), in laconia (iii. 23.6), at Messene (iv. 31.5), at Mantineia (viii. 9.l), at Megalopolis (viii. 30.5; comp. Aristoph. Ran. 1433 ; Plin. H. N. xxxiv. 8). The sacrifices offered to him were called ooteria (Plut. Arat. 53). 2. Of Helios (Paus. viii. 31.4), and 3. of Bacchus (Lycoph. 206).
On the right of the entrance(of Adonis building) is the sanctuary
of Cephisus. It is said that the water of this river was not utterly destroyed
by Poseidon, but that just in this place, where the sanctuary is, it can be heard
flowing under the earth.(Paus.2.20.6)
Above the theater is a sanctuary of Aphrodite, and before the image
is a slab with a representation wrought on it in relief of Telesilla, the lyric
poetess. (Paus.+ 2.20.8)
The sanctuary of Artemis, surnamed Persuasion, is another offering
of Hypermnestra after winning the trial to which she was brought by her father
because of Lynceus. Here there is also a bronze statue of Aeneas, and a place
called Delta. I intentionally do not discuss the origin of the name, because I
could not accept the traditional accounts (Paus. 2.21.1)
Not far from the trophy (of victory over Laphaes) is the sanctuary
of Leto; the image is a work of Praxiteles. The statue of the maiden beside the
goddess they call Chloris (Pale), saying that she was a daughter of Niobe, and
that she was called Meliboea at the first. When the children of Amphion were destroyed
by Apollo and Arternis, she alone of her sisters, along with Amyclas, escaped;
their escape was due to their prayers to Leto. Meliboea was struck so pale by
her fright, not only at the time but also for the rest of her life, that even
her name was accordingly changed from Meliboea to Chloris.
Now the Argives say that these two built originally the temple to
Leto, but I think that none of Niobe's children survived, for I place more reliance
than others on the poetry of Homer, one of whose verses bears out my view:
Though they were only two, yet they gave all to destruction.
(Hom. Il. 24.609)
So Homer knows that the house of Amphion was utterly overthrown.(Paus. 2.21.8-10)
Facing the tomb of the women (Haliae) is a sanctuary of Demeter, surnamed
Pelasgian from Pelasgus, son of Triopas, its founder, and not far from the sanctuary
is the grave of Pelasgus. (Paus. 2.22.1)
Pelasga or Pelasgis, i. e. the Pelasgian (woman or goddess), occurs as a surname of the Thessalian Hera (Apollon. Rhod. i. 14, with the Schol.; Propert. ii. 28. 11), and of Demeter, who, under this name, had a temple at Argos, and was believed to have derived the surname from Pelasgus, the son of Triopas, who had founded her sanctuary. (Paus. ii. 22.2)
Here is a sanctuary of Poseidon, surnamed Prosclystius (Flooder),
for they say that Poseidon inundated the greater part of the country because Inachus
and his assessors decided that the land belonged to Hera and not to him. Now it
was Hera who induced Poseidon to send the sea back, but the Argives made a sanctuary
to Poseidon Prosclystius at the spot where the tide ebbed. (Paus. 2.22.4)
Near the Lords is a sanctuary of Eilethyia, dedicated by Helen when,
Theseus having gone away with Peirithous to Thesprotia,
Aphidna had been captured
by the Dioscuri and Helen was being brought to Lacedaemon.
For it is said that she was with child, was delivered In Argos, and founded there
the sanctuary of Eilethyia, giving the daughter she bore to Clytaemnestra, who
was already wedded to Agamemnon, while she herself subsequently married Menelaus.
And on this matter the poets Euphorion of Chalcis
and Alexander of Pleuron,
and even before them, Stesichorus of Himera,
agree with the Argives in asserting that Iphigenia was the daughter of Theseus.
(Paus. 2.22.6-7)
... after the precinct of Asclepius a sanctuary of Baton. Now Baton belonged to
the same family as Amphiaraus, to the Melampodidae, and served as his charioteer
when he went forth to battle. When the rout took place at the wall of Thebes,
the earth opened and received Amphiaraus and his chariot, swallowing up this Baton
at the same time.(Paus. 2.23.2)
Baton, the charioteer of Amphiaraus. Both belonged to the house of Melampus, and both were swallowed up by the earth after the battle of Thebes. Baton was afterwards worshipped as a hero, and had a sanctuary at Argos. He was represented on the chest of Cypselus, and at Delphi his statue stood by the side of that of Amphiaraus, both having been dedicated there by the Argives. (Apollod. iii. 6.8; Paus. ii. 23.2, v. 17.4, x. 10.2.) Stephanus of Byzantium (s. v. Harpuia) states that, after the disappearance of Amphiaraus, Baton emigrated to the town of Harpyia in Illyria; but Stephanus seems to confound here the mythical Baton with the historical person, the son of Longarus, a Dalmatian chief, who joined the Romans in their war with Philip of Macedon, B. C. 200. (Liv. xxxi. 28.)
The citadel they call Larisa, after the daughter of Pelasgus. After
her were also named two of the cities in Thessaly,
the one by the sea and the one(see Larisa)
on the Peneus. As you go
up the citadel you come to the sanctuary of Hera of the Height. (Paus. 2.24.1)
Adjoining the temple of Apollo Deiradiotes is a sanctuary of Athena
Oxyderces (Sharp-sighted), dedicated by Diomedes, because once when he was fighting
at Troy the goddess removed the mist from his eyes. (Paus. 2.24.2)
ARTEMISSION (Mountain) LYRKIA
Above Oenoe is Mount Artemisius, with a sanctuary of Artemis on the top. (Paus. 2.25.3)
ASSINI (Ancient city) KORONI
...But the men of Asine take the greatest pleasure in being called Dryopes, and clearly have made the most holy of their sanctuaries in memory of those which they once had, established on Parnassus. For they have both a temple of Apollo and again a temple and ancient statue of Dryops, whose mysteries they celebrate every year, saying that he is the son of Apollo
ASSOPOS (Ancient city) LACONIA
By the sea is a city Assopus, sixty stades distant from Acriae. In it is a temple of the Roman emperors, and about twelve stades inland from the city is a sanctuary of Asclepius. They call the god Philolaus.
On the citadel is also a sanctuary of Athena, surnamed Kyparissia (Cypress Goddess).
AVIA (Ancient city) KALAMATA
There was a notable temple of Heracles here, and also of Asclepius.
There was a notable temple of Heracles here, and also of Asclepius.
DIMITRA (Village) KONTOVAZENA
The sanctuary of Eleusinian Demeter is on the borders of Thelpusa. In it are images, each no less than seven feet high, of Demeter, her daughter, and Dionysus, all alike of stone (Paus. 8,25,3). The village Divritsa changed its name to Dimitra when the ancient sanctuary of Demeter Eleusinian was brought to light (Ekd. Athinon, Pausaniou Periegissis, vol. 4, p. 278, note of the left column).
EGILA (Ancient city) ANATOLIKI MANI
There is a place Aegila in Laconia, where is a sanctuary sacred to Demeter. Aristomenes and his men knowing that the women were keeping festival there . . . the women were inspired by the goddess to defend themselves.
EGYTIS (Ancient area) ARKADIA
The source of the Carnion is in Aegytian territory beneath the sanctuary of Apollo Cereatas.
ELAFONISSOS (Island) PELOPONNISOS
Two hundred stades from Assopus there juts out into the sea a headland, which they call Onugnathus (Jaw of an Ass). Here is a sanctuary of Athena, having neither image nor roof. Agamemnon is said to have made it.
ELOS (Ancient city) LACONIA
From this Helos, on stated days, they bring up to the sanctuary of the Eleusinian a wooden image of the Maid, daughter of Demeter.
EPANO KARDAMYLI (Medieval settlement) KALAMATA
In the town is a sanctuary of Athena.
EPIDAVROS (Ancient city) ARGOLIS
Above the grove (of Asclepius) are the Nipple and another mountain called Cynortium;
on the latter is a sanctuary of Maleatian Apollo. The sanctuary itself is an ancient
one, but among the things Antoninus made for the Epidaurians are various appurtenances
for the sanctuary of the Maleatian, including a reservoir into which the rain-water
collects for their use.
The serpents, including a peculiar kind of a yellowish color, are
considered sacred to Asclepius, and are tame with men. These are peculiar to Epidauria,
and I have noticed that other lands have their peculiar animals. For in Libya
only are to be found land crocodiles at least two cubits long; from India alone
are brought, among other creatures, parrots. But the big snakes that grow to more
than thirty cubits, such as are found in India and in Libya, are said by the Epidaurians
not to be serpents, but some other kind of creature. (Paus.+2.27.7-28.1)
As you go up to Mount Coryphum you see by the road an olive tree called Twisted. It was Heracles who gave it this shape by bending it round with his hand, but I cannot say whether he set it to be a boundary mark against the Asinaeans in Argolis, since in no land, which has been depopulated, is it easy to discover the truth about the boundaries. On the Top of the mountain there is a sanctuary of Artemis Coryphaea (of the Peak), of which Telesilla made mention in an ode. (Paus. 2.28.2)
On going down (from Mount Coryphum) to the city of the Epidaurians, you come to
a place where wild olives grow; they call it Hyrnethium. I will relate the story
of it, which is probable enough, as given by the Epidaurians. Ceisus and the other
sons of Temenus knew that they would grieve Deiphontes most if they could find
a way to part him and Hyrnetho. So Cerynes and Phalces (for Agraeus, the youngest,
disapproved of their plan) came to Epidaurus. Staying their chariot under the
wall, they sent a herald to their sister, pretending that they wished to parley
with her.
When she obeyed their summons, the young men began to make many accusations
against Deiphontes, and besought her much that she would return to Argos, promising,
among other things, to give her to a husband in every respect better than Deiphontes,
one who ruled over more subjects and a more prosperous country. But Hyrnetho,
pained at their words, gave as good as she had received, retorting that Deiphontes
was a dear husband to her, and had shown himself a blameless son-in-law to Temenus;
as for them, they ought to be called the murderers of Temenus rather than his
sons.
Without further reply the youths seized her, placed her in the chariot,
and drove away. An Epidaurian told Deiphontes that Cerynes and Phalces had gone,
taking with them Hyrnetho against her will; he himself rushed to the rescue with
all speed, and as the Epidaurians learned the news they reinforced him. On overtaking
the runaways, Deiphontes shot Cerynes and killed him, but he was afraid to shoot
at Phalces, who was holding Hyrnetho, lest he should miss him and become the slayer
of his wife; so he closed with them and tried to get her away. But Phalces, holding
on and dragging her with greater violence, killed her, as she was with child.
Realizing what he had done to his sister, he began to drive the chariot
more recklessly, as he was anxious to gain a start before all the Epidaurians
could gather against him. Deiphontes and his children--for before this children
had been born to him, Antimenes, Xanthippus, and Argeus, and a daughter, Orsobia,
who, they say, after-wards married Pamphylus, son of Aegimius--took up the dead
body of Hyrnetho and carried it to this place, which in course of time was named
Hyrnethium.
T hey built for her a hero-shrine, and bestowed upon her various honors;
in particular, the custom was established that nobody should carry home, or use
for any purpose, the pieces that break off the olive trees, or any other trees,
that grow there; these are left there on the spot to be sacred to Hyrnetho. (Paus .2.28.2-7)
There is also a sanctuary of Aphrodite, while the one at the harbor, on a height that juts out into the sea, they say is Hera's. (Paus. 2.29.1)
The Athena on the citadel, a wooden image worth seeing, they surname Cissaea (Ivy Goddess). (Paus. 2.29.1)
EPIDAVROS LIMIRA (Ancient city) MONEMVASSIA
The city lies on high ground, not far from the sea. Here the sanctuary of Artemis is worth seeing, also that of Asclepius with a standing statue of stone, a temple of Athena on the acropolis, and of Zeus with the title Saviour in front of the harbor.
The city lies on high ground, not far from the sea. Here the sanctuary of Artemis is worth seeing, also that of Asclepius with a standing statue of stone, a temple of Athena on the acropolis, and of Zeus with the title Saviour in front of the harbor.
ERMES (Ancient location) LACONIA
On the way from the Hermae the whole of the region is full of oak-trees. The name of the district, Scotitas (Dark), is not due to the unbroken woods but to Zeus surnamed Scotitas, and there is a sanctuary of Zeus Scotitas on the left of the road and about ten stades from it.
FARES (Ancient city) KALAMATA
But the surest warrant for their account of the Asclepiadae is that they point to a tomb of Machaon in Gerenia and to the sanctuary of his sons at Pharae.
Isthmius the son of Glaucus built a shrine also to Gorgasus and Nicomachus which is in Pharae.
FELOI (Ancient city) EVROSTINA
There are sanctuaries of Dionysus and of Artemis. The image of Dionysus is painted with vermilion.
There are sanctuaries of Dionysus and of Artemis. The goddess is of bronze, and is taking an arrow from her quiver.
FENEOS (Ancient city) FENEOS
There stands also a bronze Poseidon, surnamed Horse, whose image, it is said, was dedicated by Odysseus. The legend is that Odysseus lost his mares, traversed Greece in search of them, and on the site in the land of Pheneus where he found his mares founded a sanctuary of Artemis, calling the goddess Horse-finder, and also dedicated the image of Horse Poseidon. When Odysseus found his mares he was minded, it is said, to keep horses in the land of Pheneus, just as he reared his cows, they say, on the mainland opposite Ithaca. On the base of the image the people of Pheneus pointed out to me writing, purporting to be instructions of Odysseus to those tending his mares.
This extract is from: Pausanias Description of Greece with an English Translation by W.H.S. Jones, Litt.D., and H.A. Ormerod, M.A., in 4 Volumes. Harvard University Press
Cited Aug 2002 from Perseus Project URL bellow, which contains comments & interesting hyperlinks.
The people of Pheneus have also a sanctuary of Demeter, surnamed Eleusinian, and they perform a ritual to the goddess, saying that the ceremonies at Eleusis are the same as those established among themselves. Beside the sanctuary of the Eleusinian has been set up Petroma, as it is called, consisting of two large stones fitted one to the other.When every other year they celebrate what they call the Greater Rites, they open these stones. They take from out them writings that refer to the rites, read them in the hearing of the initiated, and return them on the same night. Most Pheneatians, too, I know, take an oath by the Petroma in the most important affairs. On the top is a sphere, with a mask inside of Demeter Cidaria. This mask is put on by the priest at the Greater Rites, who for some reason or other beats with rods the Folk Underground.
This extract is from: Pausanias Description of Greece with an English Translation by W.H.S. Jones, Litt.D., and H.A. Ormerod, M.A., in 4 Volumes. Harvard University Press
Cited Aug 2002 from Perseus Project URL bellow, which contains comments & interesting hyperlinks.
FLIOUS (Ancient city) NEMEA
On the Phliasian citadel is a grove of cypress trees and a sanctuary which from ancient times has been held to be peculiarly holy. The earliest Phliasians named the goddess to whom the sanctuary belongs Ganymeda; but later authorities call her Hebe. All those who seek sanctuary here receive full forgiveness, and prisoners, when set free, dedicate their fetters on the trees in the grove. The Phliasians also celebrate a yearly festival which they call Ivy-cutters. There is no image, either kept in secret or openly displayed, and the reason for this is set forth in a sacred legend of theirs.
This extract is from: Pausanias Description of Greece with an English Translation by W.H.S. Jones, Litt.D., and H.A. Ormerod, M.A., in 4 Volumes. Harvard University Press
Cited Sept. 2002 from Perseus Project URL bellow, which contains comments & interesting hyperlinks.
On the citadel is another enclosure, which is sacred to Demeter, and in it are a temple and statue of Demeter and her daughter. Here there is also a bronze statue of Artemis, which appeared to me to be ancient.
Below this temple is built a theater. Not far from it is a sanctuary of Demeter and old, seated images.
Farther on from the Omphalos they have an old sanctuary of Dionysus, a sanctuary of Apollo, and one of Isis. The image of Dionysus is visible to all, and so also is that of Apollo, but the image of Isis only the priests may behold.
Farther on from the Omphalos they have an old sanctuary of Dionysus, a sanctuary of Apollo, and one of Isis. The image of Dionysus is visible to all, and so also is that of Apollo, but the image of Isis only the priests may behold.
Farther on from the Omphalos they have an old sanctuary of Dionysus, a sanctuary of Apollo, and one of Isis. The image of Dionysus is visible to all, and so also is that of Apollo, but the image of Isis only the priests may behold.
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