Book 1


Belonging to the Greek [Hellēnikē] mainland [ēpeiros], facing the Cyclades Islands and the Aegean Sea, is the headland [akrā] named Sounion, jutting out from the land of Attica. When one has rounded the headland [akrā] there is a harbor and a temple [nāos] of Athena of-Sounion [Souniás] on the summit [koruphē] of the headland [akrā]. Farther on is Laurion, where once the Athenians had silver mines, and a small uninhabited island called the Island of Patroklos. I-say-this-because [gar] a fortification was built on it and a palisade constructed by Patroklos, who was admiral in command of the Egyptian trireme ships sent by Ptolemy, son of Ptolemy, son of Lagos, to help the Athenians, when Antigonos, son of Demetrios, was ravaging their country, which he had invaded with an army, and at the same time was blockading them by sea with a fleet.
The [harbor city] Peiraieus was a deme [dēmos] from early times, though it was not a seaport [epi-neion] before Themistocles became an archon [arkhōn] of the Athenians. Their seaport [epi-neion] had been Phaleron, for at this place the sea comes nearest to Athens, and from here it is said that Menestheus sailed off with his fleet for Troy, and before him Theseus, when he went off to give compensation to Minos for the death of Androgeōs. But when Themistocles became archon [arkhōn], since he thought that the [harbor city] Peiraieus was more conveniently situated for those who sail, and had three harbors [limenes] as against one at Phaleron, he made it [= Peiraieus] the Athenian seaport [epi-neion]. Even up to my time there were ship-sheds [neōs oikoi] there, and near the largest harbor [limēn] is the tomb of Themistocles. For it is said that the Athenians repented of their treatment of Themistocles, and that his relatives took up his bones and brought them from Magnesia. And the children of Themistocles certainly returned [to Athens] and set up in the Parthenon a painting [graphē] in which [the figure] of Themistocles has been painted [graphesthai].
Worthy of viewing [théā] in the Peiraieus is a precinct [temenos] of Athena and Zeus. Both their statues [agalmata] are of bronze; Zeus holds a scepter and a Nike, Athena a spear. Here is [a painting of] Leosthenes and [of] his sons, painted [graphein] by Arkesilaos. This Leosthenes at the head of the Athenians and the united Greeks [Hellēnes] defeated the Macedonians in Boeotia and again outside Thermopylae forced them into Lamia over against Oitē, and hemmed them in there. It [= the painting] is in the long portico [stoā], where is located a marketplace [agorā] for those living near the sea—those farther away from the harbor [limēn] have another—but behind the portico near the sea stand a Zeus and a [personified] Dēmos, the work [ergon] of Leokhares. And by the sea Konon built a sanctuary [hieron] of Aphrodite, after he had crushed the Lacedaemonian warships off Knidos in the Carian peninsula. I say-this-because [gar] the people of Knidos honor [tīmân] Aphrodite greatly, and they have sanctuaries [hiera] of the goddess [theos (feminine)]; the oldest is to her as Doritis [‘Bountiful’], the next in age as Akraia [‘of the Headland’], while the newest is to the Aphrodite called ‘of Knidos’ by people generally, but Euploia [‘Good Sailing’] by the people of Knidos themselves.
The Athenians have also another harbor [limēn], at Mounukhia, with a temple [nāos] of Artemis of Mounukhia, and yet another at Phaleron, as I have already stated, and near it is a sanctuary [hieron] of Demeter. Here there is also a temple [nāos] of Athena Skiras, and one of Zeus some distance away, and altars of the gods named Unknown [Agnōstoi], and of heroes [hērōes], and of the children of Theseus and Phaleros; for this Phaleros is said by the Athenians to have sailed with Jason to Kolkhis. There is also an altar [bōmos] of Androgeōs, son of Minos, though it is called that of Hērōs; those, however, who pay special attention to the study of their local-antiquities [enkhōria] know that it belongs to Androgeōs.
Twenty stadium-lengths away is the headland [akrā] called Kōlias; to this place, when the Persian fleet was destroyed, the wreckage was carried down by the waves. There is here a statue [agalma] of the Aphrodite surnamed Kōlias, together with goddesses [theai] called Genetyllides [presiding-over-childbirth]. And I am of opinion that the goddesses [theai] of the people of Phokaia in Ionia, whom they call Gennaides, are the same as those at Kōlias. On the way from Phaleron to Athens there is a temple [nāos] of Hērā with neither doors nor roof. It is said that Mardonios, son of Gobryas, burned it. But the statue [agalma] there today is, as report goes, the work of Alkamenes. So that this, at any rate, cannot have been desecrated by the Persians.


As one enters the city, there is a tomb [mnēma] of Antiope the Amazon. This Antiope, Pindar says, was abducted [harpazein] by Peirithoös and Theseus, but Hegias of Troizen has created-poetically [poieîn] about her such things as I will now tell. Hēraklēs was besieging Themiskyra at [the river] Thermodon, and could not take it, but Antiope, having-conceived-a-passion [erastheisa] for Theseus, who was aiding Hēraklēs in his campaign, surrendered the stronghold. These things has Hegias created-poetically [poieîn]. But the Athenians assert that when the Amazons came [to attack Athens], Antiope was shot by Molpadia [the Amazon], while Molpadia was killed by Theseus. The Athenians have a tomb [mnēma] of Molpadia as well.
As one goes up from the Peiraieus there are ruins of the walls that Konon restored after the naval battle offshore from [the island of] Knidos. I say-this-because [gar] those [walls] that had been built by Themistocles after the retreat of the Persians were destroyed during the rule [arkhē] of the so-called Thirty. Along the road are some very well-known tombs [taphoi]: that of Menander, son of Diopeithes, and a cenotaph [mnēma kenon ‘empty tomb’] of Euripides. He [= Euripides] himself went to King Arkhelaos [of Macedonia] and lies buried in Macedonia; as for the way [tropos] he died—many have narrated it—let it be as they say.
I say-this-because [gar] even in his time [= the era of Euripides] poets [poiētai] could live in the company of kings, as earlier still Anacreon resided in the company of Polycrates, tyrant of Samos; also, Aeschylus and Simonides were sent to Hieron at Syracuse. Residing in the company of Dionysius, tyrant in Sicily at a later period, was Philoxenos, and, residing in the company of Antigonos, ruler of Macedonia, were Antagoras of Rhodes and Aratos of Soloi. As for Hesiod and Homer, they either did not have the good fortune of residing in the company of kings or else purposely neglected doing so, Hesiod because of his countryside ways [agroikiā] and reluctance to travel, while Homer, having traveled very far and wide, considered the aid provided by the powerful in the acquisition of wealth to be less important than his fame [doxa] among the hoi polloi. And yet Homer, too, in what he composed [poieîn], makes Demodokos live in the compnay of Alkinoos, and [he makes] Agamemnon leave behind [when the king departed for Troy] a poet [poiētēs] to attend his wife. Not far from the gates is a tomb [taphos], on which is positioned a soldier [stratiōtēs] standing by a horse. Who it is I do not know, but both horse and soldier were carved by Praxiteles.
On entering the city there is a building for the preparation of the processions [pompai], which are arranged [pempein] in some cases every year, in other cases at longer intervals. Close by is a temple [nāos] of Demeter, with statues [agalmata] of her and of her daughter, and of Iakkhos holding a torch. On the wall, in Attic letters, is written that they are works of Praxiteles. Not far from the temple [nāos] is Poseidon on horseback, hurling a spear against the giant [gigas] Polubōtēs, concerning whom is prevalent among the people of Kos the myth [mūthos] about the promontory [akrā] of Khelōnē. But the inscription of our time assigns the likeness [eikōn] to another, and not to Poseidon. Extending from the gate to the Kerameikos there are porticoes [stoai], and in front of them bronze likenesses [eikones] of such as had some title to fame [doxa], both men and women.
One of the porticoes [stoai] contains shrines [hiera] of gods, and a gymnasium named after Hermes. In it is the house [oikiā] of Poulutiōn, at which it is said that a mystical-rite [teletē] was once performed [drân] by Athenians of considerable fame, corresponding to the mystical-rite performed at Eleusis. But in my time it was devoted to the worship of Dionysus. This Dionysus they call Melpomenos [from melpesthai ‘sing and dance’], on the same principle as they call Apollo Mousēgētēs ‘Leader of the Muses’. Here there are statues [agalmata] of Athena Paiōniā), of Zeus, of Mnemosyne [‘Memory’] and of the Muses, an Apollo, the votive-offering [anathēma] and work [ergon] of Euboulides, and Akratos, a superhuman force [daimōn] who is one of the attendants of Dionysus [Jones mistakenly says “Apollo” here]; it is only a face [prosōpon] of him, worked-into [en-oikodomeîn] the wall [toikhos]. Situated beyond the precinct [temenos] of Apollo is a building [oikēma] that contains terracotta statues [agalmata]: Amphiktyon, king of Athens, in the act of celebrating-at-a-feast [hestiân] Dionysus and other gods. Here also is Pēgasos of Eleutherai, who introduced the god to the Athenians. Participating-in-the-action [sun-lambanesthai] was the oracle [manteion] at Delphi, which called-to-mind [ana-mnē-sai] that the god once dwelled [epi-dēmeîn] in Athens in the days of Ikarios.
...test...Amphiktyon acquired the kingdom [basileiā] thus. It is said that Aktaios was the first to become-king [basileuein] of what is now Attica. When Aktaios died, Kekrops received-by-relay [ek-dekhesthai] the rulership [arkhē], housed-together [sun-oikeîn] as he was with the daughter of Aktaios, and there were born to him daughters, Hersē, Aglauros and Pandrosos, and a son Erysikhthon. This son did not become king [basileuein] of the Athenians, but happened to die while his father lived, and the one who inherited-by-relay [ek-dekhesthai] the kingdom of Kekrops was Kranaos, who surpassed at the time the other Athenians with his power. They say that Kranaos had daughters, and among them Atthis; and from her they call the region Attica, which before was named Aktaia. And Amphiktyon, leading an insurrection against Kranaos, although he had his daughter as wife, deposed him from rulership [arkhē]. Afterwards he himself was deposed as the result of an insurrection organized by Erikhthonios and his followers. They say that Erikhthonios was not born of humans [anthrōpoi], but that his parents were Hephaistos and Earth [].


The locale [khōrion] known as the Kerameikos has its name from the hero Keramos, and they say that he too was son of Dionysus and Ariadne. First on the right is what is called the Royal Portico [Stoā Basileios], where is seated the archon-king [arkhōn basileus] when holding the yearly rulership [arkhē] that is named after the arkhōn basileus. On the tiling [keramos] of this portico [stoā] are statues [agalmata] made of terracotta, Theseus throwing Skiron into the sea and Day [Hēmerā] carrying away Kephalos, who they say was most beautiful and was abducted [harpazein] by Day, who conceived-a-passion [erasthēnai] for him. His son was Phaethon, afterwards abducted [harpazein] by Aphrodite) […] and he was made a guardian [phulax] of her temple [nāos]. That is what is said by Hesiod, among others, in his verses [epos plural] having to do with women.
Near the portico [stoā] stand [the statues of] Konon, Timotheus his son, and Euagoras, King of Cyprus, who exacted a gift of Phoenician trireme ships to be given to Konon by King Artaxerxes. This he did as an Athenian whose ancestry connected him with Salamis, for he traced-his-lineage [geneālogeîn] back to Teukros as also to the daughter of Kinyras. Here stand [the statue of] Zeus, called Zeus Eleutherios [‘of Freedom’], and [the statue of] ‘King’ [basileus] Hadrian, who made-public-displays [apo-deiknusthai] of his benefactions to all the populations that he ruled [arkhein]—and especially to the city of the Athenians.
Another portico [stoā] is built behind [the one I just talked about], and this one has paintings [graphai] of the gods called the Twelve. On the wall opposite are painted [graphesthai] Theseus, [personified] Democracy [Dēmokratiā], and [personified] Dēmos. The painting [graphē] represents Theseus as the one who established for the Athenians a system of governance [politeuesthai] on-an-equal-footing [ex isou]. In other ways as well did the story [phēmē] spread among the people—the story that Theseus bestowed upon them the management of their own affairs [pragmata], and that from his time onward the people continued to have-a-democratic government [dēmokrateîsthai], until the emergence of Peisistratos, who became-tyrant [turanneîn]. Granted, the majority of people tell and are told many other things as well—things that are not true [alēthē], since people are ignorant of scientific-research [historiā] and consider trustworthy whatever they have heard, from childhood onward, in choruses [khoroi] and tragedies [tragōidiai]. There are stories like that also concerning Theseus, who himself became king, and afterwards, when Menestheus died, the descendants of Theseus remained rulers even to the fourth generation [geneā]. But if I cared about tracing-lineages [geneālogeîn] I should have included in the counting, besides these, the kings starting from Melanthos extending all the way to Kleidikos the son of Aisimides.
Also painted [graphesthai] here is the exploit, near Mantineia, of the Athenians who were sent to help the Lacedaemonians. Xenophon among others has written a history of the whole war—the taking of the Kadmeia, the defeat of the Lacedaemonians at Leuktra, how the Boeotians invaded the Peloponnesus, and the contingent sent to the Lacedaemonians from the Athenians. The painting [graphē] shows a cavalry battle, in which the most famous men are, among the Athenians, Grylos the son of Xenophon, and, in the Boeotian cavalry, Epameinondas the Theban. These paintings [graphai] were painted [graphein] for the Athenians by Euphranor, and he also did the Apollo surnamed Patrōos [‘Ancestral’] in the temple [nāos] close by. In front of the temple [nāos] is an Apollo that Leokhares made [poieîn]; [also in front is] another Apollo, called Alexikakos [‘averter of evil’], made by Kalamis. They say that the god received this name because, by way of an oracular pronouncement [manteion] from Delphi, he stopped the pestilential disease [nosos] that afflicted the Athenians at the time of the Peloponnesian War.
Here is built also a sanctuary [hieron] of the Mother of the gods; she [= her statue] is by Pheidias. Close by is the council-chamber [bouleutērion] of those called the Five Hundred, who for a term of a year act-as-councilors [bouleuein] on behalf of the Athenians. In it are a wooden-statue [xoanon] of Zeus Boulaios and an Apollo, the work [tekhnē] of Peisias, and a [personified] Dēmos, a work [ergon] by Lyson. As for the lawgivers [thesmothetai], they were painted [graphein] by Protogenes of Kaunos, and Olbiades painted Kallippos, who led the Athenians to Thermopylae to stop the incursion of the Gauls [Galatai] into Greece [Hellas].


These Gauls [Galatai] inhabit the most remote portions of Europe, near a great sea that is not navigable all the way to its extremities [perata], and has tides and fauna quite unlike those of other seas. Through their territory [khōrā] flows the river Ēridanos, on the banks of which the Daughters of Hēlios [‘Sun’] are customarily thought to be lamenting the experience [pathos] of their brother Phaethon. It was late before the name Gauls [Galatai] prevailed; for in ancient times they were called Celts [Keltoi] both among themselves and by others. An army of them gathered and turned towards the Ionian Sea. They dispossessed the Illyrian people and all who dwelled as far away as Macedonia, along with the Macedonians themselves. Then they overran Thessaly. And when they drew near to Thermopylae, the Greeks [Hellēnes] in general made no move to prevent the incursion of the barbarians, since previously they had been severely defeated by Alexander and Philip. Further, Antipatros and Kassandros afterwards crushed the Greek side [tò Hellēnikon], so that, because of their weakness, each state thought it was not shameful to take no part in the defense.
But the Athenians, although they were more exhausted than any of the other Greeks [Hellēnes] by the long Macedonian war, and had been generally unsuccessful in their battles, nevertheless set forth to Thermopylae with such Greeks [Hellēnes] as joined them, having made the Kallippos I mentioned their general. Occupying the pass where it was narrowest, they tried to keep the barbarians from entering Greece [Hellas]; but the Celts, having discovered the path by which Ephialtes of Trakhis once led the Persians, overwhelmed the men of Phokis stationed there and crossed Oitē unperceived by the Greeks [Hellēnes].
Then it was that the Athenians put the Greeks [Hellēnes] under the greatest obligation, and although outflanked offered resistance to the barbarians on two sides. But the Athenians in the fleet suffered most, for the Lamian gulf is a swamp near Thermopylae—the reason being, I think, the hot water that here runs into the sea. These then were more distressed, and the reason is this: taking the Greeks [Hellēnes] on board, they were forced to sail through the mud, weighed downas they were by arms and men.
So, they tried to save the Greeks [Hellēnes] in the way described, but the Gauls, now south of the Gates [= Thermopylae], cared not at all to capture the other towns, but were very eager to plunder Delphi and the treasures of the god. They were opposed by the people of Delphi themselves and by the men of Phokis who originated from the cities around Mount Parnassus; a force of Aetolians also joined the defenders, for the Aetolians at this time were preeminent for their vigorous resistance. When the forces engaged, not only were thunderbolts [keraunoi] and rocks broken off from Parnassus hurled against the Gauls, but terrifying-shapes [deimata] that looked like armed warriors appeared to the barbarians. They say that two of these apparitions, Hyperokhos and Amadokos, came from the Hyperboreans, and that the third was Pyrrhos son of Achilles. Because of this help in battle the Delphians sacrifice [enagizein] to Pyrrhos [as to a hero], although formerly they held even his tomb [mnēma] in dishonor [atīmiā], as being that of an enemy.
The greater number of the Gauls crossed over to Asia [Minor] by ship and plundered its coasts. Some time after, the inhabitants of Pergamon, which was called in ancient times Teuthrania, drove the Gauls into this region, away from the sea. Now this population occupied the country on the farther side of the river Sangarios, capturing Ankyra, a city of the Phrygians, which Midas son of Gordios had founded in former time. And the anchor [ankura], which Midas found, was even as late as my time in the sanctuary [hieron] of Zeus, as well as a spring [krēnē] called the Spring of Midas, water from which they say Midas mixed with wine to capture Silenos. Well then, the Pergamenes took Ankyra and Pessinos which is situated under Mount Agdistis, where they say that Attis lies buried.
They [= the Pergamenes] have spoils-of-war [captured] from the Gauls, and a painting [graphē] that portrays their deed [ergon] against them. The land they dwell in was, they say, in ancient times sacred [hierā] to the Kabeiroi, and they claim that they are themselves Arcadians, being descended from those who crossed into Asia [Minor] with Telephos. Of the wars that they have waged no story [phēmē] has been made public to the world-at-large, except that they have accomplished three most notable achievements: the subjection of the coastal region of Asia [Minor], the expulsion of the Gauls from there, and the exploit of Telephos against the followers of Agamemnon, at a time when the Greeks [Hellēnes], after failing to reach Troy, were plundering the plain called Mēion, thinking it Trojan territory. Now I will return from my digression.


Near to the council-chamber [bouleutērion] of the Five Hundred is what is called Tholos [‘Round House’]; here the presidents [prutaneis] sacrifice [thuein], and there are a few small statues [agalmata] made of silver. Farther up stand statues [andriantes] of heroes [hērōes], from whom afterwards the Athenian subdivisions [phūlai] received their names. Who the man was who established ten phūlai instead of four, and changed their old names to new ones—all this is told by Herodotus [5.69].
The heroes known as the eponymous ones [epōnumoi] are [1] Hippothoön son of Poseidon and of Alope daughter of Kerkyon, [2] Antiokhos, whose father was Hēraklēs and whose mother was Meda daughter of Phylas, thirdly, [3] Ajax son of Telamon, and, among the Athenians, [4] Leōs, who is said to have given up [as human sacrifice] his daughters in accordance with what was-said-in-an-oracular-pronouncement [khrē-] by the god [Apollo] in order to achieve a salvation [sōtēriā] that was to be communal [koinē] for all; also among the eponymous-heroes [epōnumoi] is [5] Erekhtheus, who conquered the Eleusinians in battle, and killed their general, Immarados the son of Eumolpos; there is also [6] Aigeus, and [7] Oineus the bastard son of Pandion, and [8] Akamas, one of the children of Theseus.
I saw also among the eponymous-heroes [epōnumoi] the likenesses [eikones] of [9] Kekrops and [10] Pandion, but I do not know who among those who have these names are given the honor [tīmē] [of being venerated as an eponymous hero. I say this because there was an earlier Kekrops who was-ruler [arkhein]—his wife was the daughter of Aktaios—and there was also a later Kekrops—the one who led-a-colonizing-expedition [met-oikeîn] to Euboea. This one was son of Erekhtheus son of Pandion son of Erikhthonios. And there was a king Pandion who was son of Erikhthonios, and another who was son of Kekrops the second. This man [Pandion] was deposed from his rule [arkhē] by the Mētionidai, and when he fled to Megara—for he had as wife the daughter of Pylas king of Megara—his children were banished with him. And Pandion is said to have fallen ill there [in Megara] and died, and on the coast of the region of Megara is his tomb [mnēma], situated on the cliff called the rock of Athena the Aithuia.
But his sons [= the sons of Pandion] expelled the Mētionidai, and returned from their exile at Megara. Then Aigeus, as the eldest, became king of the Athenians. As for his daughters [by contrast with his sons], on the other hand, there was no benevolent [agathos] superhuman-force [daimōn] to help him raise them, nor did they [= these daughters] leave him with any sons who could avenge him [the same way that his sons avenged him against the Mētionidai]. And yet it was for the sake of [his own] power [dunamis] that he [Pandion] had made a marriage-alliance [kēdos] with the man from Thrace [= Tereus, king of Thrace]. Well, there is no way [poros] for a mortal to evade what is sent by a god as a thing that the god deems to be fitting to send. They say that Tereus, though he was married to Procne, violated Philomela. Thus, [Thracian that he was,] he transgressed the custom [nomos] of the Greeks [Hellēnes]. And, on top of that, he mutilated the body [sōma] of the daughter [of Pandion,] [cutting out her tongue]. By doing so, his action led the women [= the daughters of Pandion] to resort to [what was for them] the necessity of retribution [dikē]. There is also another statue [andrias] of Pandion on the Acropolis, and it is worthy of viewing [théā].
e the Athenian eponymous-heroes [epōnumoi] who belong to the ancients [arkhaioi]. And of later date than these they have subdivisions [phūlai] named after the following: Attalos the Mysian and Ptolemy the Egyptian, and within my own time* ‘King’ [basileus]Hadrian, who was most observant in giving honor [tīmē] to divinity [tò theion] and who contributed very much to the happiness [eudaimoniā] of those whom he ruled [arkhein]. He never voluntarily entered upon a war, but he reduced the Hebrews [Hebraioi] who lived beyond Syria; they had rebelled. As for the sanctuaries [hiera] of the gods that in some cases he built from the beginning, in others adorned [epi-kosmeîn] them with offerings [anathēmata] and furnishings, and the gifts [dōreai] he gave to cities that are Greek [Hellēnides], and sometimes even to barbarians who asked him, all these acts are inscribed in his honor in the sanctuary [hieron] at Athens that is common [koinon] to all the gods.


But as for what pertains to Attalos and Ptolemy, it is more ancient in point of time, so that the story [phēmē] no longer remains, and those who attended these kings for the writing-up [sun=graphē] of their deeds fell into neglect even before [= before the story failed]. So, it occurred to me to highlight [dēloûn] their deeds also, and how the rule [arkhē] of Egypt, of the Mysians, and of the neighboring peoples fell into the hands of the ancestors [of these rulers].
The Macedonians consider Ptolemy to be the son of Philip, the son of Amyntas, though putatively the son of Lagos, asserting that his mother was pregnant when she was married off to Lagos by Philip. And among the distinguished acts of Ptolemy in Asia they mention that it was he who, of all the companions of Alexander, was foremost in helping him when in danger among the Oxydrakai. After the death of Alexander, by withstanding those who would have conferred all his empire [arkhē] upon Aridaios, the son of Philip, he became chiefly responsible for the division of the various nations [ethnē] into the kingdoms [basileiai].
He crossed over to Egypt in person, and killed Kleomenes, whom Alexander had appointed satrap of that country, considering him a friend of Perdikkas, and therefore not faithful to himself; and the Macedonians who had been entrusted with the task of carrying the corpse [nekros] of Alexander to Aigai, he persuaded to hand it over to him. And he proceeded to entomb [thaptein] it, in the ritual-way [nomos] of the Macedonians, in Memphis, but, knowing that Perdikkas would make war, he kept Egypt garrisoned. And Perdikkas took Aridaios, son of Philip, and the boy Alexander, whom Rōxanē, daughter of Oxyartes, had borne to Alexander, to create some decorum for the military campaign, but really he was plotting to take from Ptolemy his kingdom in Egypt. But being expelled from Egypt, and having lost his reputation as a soldier, and being in other respects unpopular with the Macedonians, he was killed by his bodyguards.