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Still Recognized / Worshipped

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Apr 24th, 2023 (edited)
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  3. [1.28.4] On descending, not to the lower city, but to just beneath the Propylaia, you see a spring of water and near it a sanctuary of Apollo in a cave. It is here that Apollo is believed to have met Creusa, daughter of Erechtheus . . . when the Persians had landed in Attica Philippides was sent to carry the tidings to Lacedemon. On his return he said that the Lacedaemonians had postponed their departure, because it was their custom not to go out to fight before the moon was full. Philippides went on to say that near Mount Parthenius he had been met by Pan, who told him that he was friendly to the Athenians and would come to Marathon to fight for them. This deity, then, has been honored for this announcement.
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  5. [1.28.5] There is also the Areos Pagos, so named because Ares was the first to be tried here; my narrative has already told that he killed Halirrhothius, and what were his grounds for this act. Afterwards, they say, Orestes was tried for killing his mother, and there is an altar to Athena Areia (Warlike), which he dedicated on being acquitted. The unworked stones on which stand the defendants and the prosecutors, they call the stone of Hubris and the stone of Anaideia (Ruthlessness).
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  8. - Pausanias, Description of Greece, Book 1
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  13. [1.32.7] There is at Marathon a lake which for the most part is marshy. Into this ignorance of the roads made the foreigners fall in their flight, and it is said that this accident was the cause of their great losses. Above the lake are the stone stables of Artaphernes' horses, and marks of his tent on the rocks. Out of the lake flows a river, affording near the lake itself water suitable for cattle, but near its mouth it becomes salt and full of sea fish. A little beyond the plain is the Hill of Pan and a remarkable Cave of Pan. The entrance to it is narrow, but farther in are chambers and baths and the so-called “Pan's herd of goats,” which are rocks shaped in most respects like to goats.
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  16. - Pausanias, Description of Greece, Book 1
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  21. [1.34.1] The land of Oropus, between Attica and the land of Tanagra, which originally belonged to Boeotia, in our time belongs to the Athenians, who always fought for it but never won secure possession until Philip gave it to them after taking Thebes. The city is on the coast and affords nothing remarkable to record. About twelve stades from the city is a sanctuary of Amphiaraus.
  22.  
  23. [1.34.2] Legend says that when Amphiaraus was exiled from Thebes the earth opened and swallowed both him and his chariot. Only they say that the incident did not happen here, the place called Harma (Chariot) being on the road from Thebes to Chalcis. The divinity of Amphiaraus was first established among the Oropians, from whom afterwards all the Greeks received the cult. I can enumerate other men also born at this time who are worshipped among the Greeks as gods; some even have cities dedicated to them, such as Eleus in Chersonesus dedicated to Protesilaus, and Lebadea of the Boeotians dedicated to Trophonius. The Oropians have both a temple and a white marble statue of Amphiaraus.
  24.  
  25. [1.34.3] The altar shows parts. One part is to Heracles, Zeus, and Apollo Paion, another is given up to heroes and to wives of heroes, the third is to Hestia and Hermes and Amphiaraus and the children of Amphilochus. But Alcmaeon, because of his treatment of Eriphyle, is honored neither in the shrine of Amphiaraus nor yet with Amphilochus. The fourth portion of the altar is to Aphrodite and Panacea, and further to Iaso, Health and Athena Paionia. The fifth is dedicated to the Nymphs and to Pan, and to the rivers Achelous and Cephisus. The Athenians too have an altar to Amphilochus in the city, and there is at Mallos in Cilicia an oracle of his which is the most trustworthy of my day.
  26.  
  27. [1.34.4] The Oropians have near the temple a spring, which they call the Spring of Amphiaraus; they neither sacrifice into it nor are wont to use it for purifications or for lustral water. But when a man has been cured of a disease through a response the custom is to throw silver and coined gold into the spring, for by this way they say that Amphiaraus rose up after he had become a god. Iophon the Cnossian, a guide, produced responses in hexameter verse, saying that Amphiaraus gave them to the Argives who were sent against Thebes. These verses unrestrainedly appealed to popular taste. Except those whom they say Apollo inspired of old none of the seers uttered oracles, but they were good at explaining dreams and interpreting the flights of birds and the entrails of victims.
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  30. - Pausanias, Description of Greece, Book 1
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  35. [2.11.1] Turning away from here towards the gate called Holy you see, not far from the gate, a temple of Athena. Dedicated long ago by Epopeus, it surpassed all its contemporaries in size and splendor. Yet the memory of even this was doomed to perish through lapse of time — it was burnt down by lightning — but the altar there, which escaped injury, remains down to the present day as Epopeus made it. Before the altar a barrow has been raised for Epopeus himself, and near the grave are the gods Averters of evil. Near them the Greeks perform such rites as they are wont to do in order to avert misfortunes. They say that the neighboring sanctuary of Artemis and Apollo was also made by Epopeus, and that of Hera after it by Adrastus. I found no images remaining in either. Behind the sanctuary of Hera he built an altar to Pan, and one to Helius (Sun) made of white marble.
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  38. - Pausanias, Description of Greece, Book 2
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  43. [2.24.5] From Argos are roads to various parts of the Peloponnesus, including one to Tegea on the side towards Arcadia. On the right is Mount Lycone, which has trees on it, chiefly cypresses. On the top of the mountain is built a sanctuary of Artemis Orthia (of the Steep), and there have been made white-marble images of Apollo, Leto, and Artemis, which they say are works of Polycleitus. On descending again from the mountain you see on the left of the highway a temple of Artemis.
  44.  
  45. [2.24.6] A little farther on there is on the right of the road a mountain called Chaon. At its foot grow cultivated trees, and here the water of the Erasinus rises to the surface. Up to this point it flows from Stymphalus in Arcadia, just as the Rheiti, near the sea at Eleusis, flow from the Euripus. At the places where the Erasinus gushes forth from the mountain they sacrifice to Dionysus and to Pan, and to Dionysus they also hold a festival called Tyrbe (Throng).
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  47.  
  48. - Pausanias, Description of Greece, Book 2
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  53. [2.32.6] On going down from here you come to a sanctuary of Pan Lyterius (Releasing), so named because he showed to the Troezenian magistrates dreams which supplied a cure for the epidemic that had afflicted Troezenia, and the Athenians more than any other people. Having crossed the sanctuary, you can see a temple of Isis, and above it one of Aphrodite Akraia (of the promontory). The temple was made by the Halicarnassians in Troezen, because this is their mother-city, but the image of Isis was dedicated by the people of Troezen.
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  55.  
  56. - Pausanias, Description of Greece, Book 2
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  61. [5.15.6] At the entrance to what is called the Wedge there is on one side an altar of Ares Hippios, on the other one of Athena Horse-goddess. On entering the Wedge itself you see altars of Agathe Tyche (good fortune), Pan and Aphrodite; at the innermost part of the Wedge an altar of the Nymphs called Acmenes (Blooming). An altar of Artemis stands on the right as you return from the stoa that the Eleans call the Stoa of Agnaptus, giving to the building the name of its architect.
  62.  
  63. [5.15.7] After re-entering the Altis by the processional gate there are behind the Heraeum altars of the river Cladeus and of Artemis; the one after them is Apollo's, the fourth is of Artemis surnamed Coccoca, and the fifth is of Apollo Thermius. As to the Elean surname Thermius, the conjecture occurred to me that in the Attic dialect it would be thesmios (god of laws), but why Artemis is surnamed Coccoca I could not discover.
  64.  
  65. [5.15.8] Before what is called the Theêcoleon is a building, in a corner of which has been set up an altar of Pan. The Prytaneum of the Eleans is within the Altis, and it has been built beside the exit beyond the gymnasium. In this gymnasium are the running-tracks and the wrestling-grounds for the athletes. In front of the door of the Prytaneum is an altar of Artemis Agrotera
  66.  
  67. [5.15.9] In the Prytaneum itself, on the right as you enter the room where they have the hearth, is an altar of Pan. This hearth too is made of ashes, and on it fire burns every day and likewise every night. The ashes from this hearth, according to the account I have already given, they bring to the altar of Olympian Zeus, and what is brought from the hearth contributes a great deal to the size of the altar.
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  69. [5.15.10] Each month the Eleans sacrifice once on all the altars I have enumerated. They sacrifice in an ancient manner; for they burn on the altars incense with wheat which has been kneaded with honey, placing also on the altars twigs of olive, and using wine for a libation. Only to the Nymphs and the Mistresses are they not wont to pour wine in libation, nor do they pour it on the altar common to all the gods. The care of the sacrifices is given to a priest, holding office for one month, to soothsayers and libation-bearers, and also to a guide, a flute-player and the woodman.
  70.  
  71. [5.15.11] The traditional words spoken by them in the Prytaneum at the libations, and the hymns which they sing, it were not right for me to introduce into my narrative. They pour libations, not only to the Greek gods, but also to the god in Libya, to Hera Ammonia and to Parammon, which is a surname of Hermes. From very early times it is plain that they used the oracle in Libya, and in the temple of Ammon are altars which the Eleans dedicated. On them are engraved the questions of the Eleans, the replies of the god, and the names of the men who came to Ammon from Elis. These are in the temple of Ammon.
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  73.  
  74. - Pausanias, Description of Greece, Book 5
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  79. [8.26.1] The founder of Heraea was Heraeeus the son of Lycaon, and the city lies on the right of the Alpheius, mostly upon a gentle slope, though a part descends right to the Alpheius. Walks have been made along the river, separated by myrtles and other cultivated trees; the baths are there, as are also two temples to Dionysus. One is to the god named Polites (Citizen), the other to Auxites (Giver of Increase), and they have a building there where they celebrate their mysteries in honor of Dionysus.
  80.  
  81. [8.26.2] There is also in Heraea a temple of Pan, as he is native to Arcadia, and of the temple of Hera I found remaining various ruins, including the pillars. Of Arcadian athletes the most renowned has been Damaretus of Heraea, who was the first to win the race in armour at Olympia.
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  84. - Pausanias, Description of Greece, Book 8
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  89. [8.36.7] Thirty stades away is a place named Paliscius. Going on from Paliscius and leaving on the left the Elaphus, an intermittent stream, after an advance of some twenty stades you reach ruins of Peraethenses, among which is a sanctuary of Pan. If you cross the torrent and go straight on for fifteen stades you come to a plain, and after crossing it to the mountain called, like the plain, Maenalian. Under the fringe of the mountain are traces of a city Lycoa, a sanctuary of Artemis Lycoatis, and a bronze image of her.
  90.  
  91. [8.36.8] On the southern slope of the mountain once stood Sumetia. On this mountain is what is called the Triodion (Meeting of the Three Ways), whence the Mantineans fetched the bones of Arcas, the son of Callisto, at the bidding of the Delphic oracle. There are still left ruins of Maenalus itself: traces of a temple of Athena, one race-course for athletes and one for horses. Mount Maenalus is held to be especially sacred to Pan, so that those who dwell around it say that they can actually hear him playing on his pipes.
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  93. [8.36.9] From the sanctuary of Despoina to the city of Megalopolis it is forty stades. From Megalopolis to the stream of the Alpheius is half this distance. After crossing the river it is two stades from the Alpheius to the ruins of Macareae, from these to the ruins of Daseae seven stades, and seven again from Daseae to the hill called Acacesian Hill.
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  95.  
  96. - Pausanias, Description of Greece, Book 8
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  101. [8.37.10] Beyond what is called the Megaron is a grove, sacred to Despoina 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 Horse Poseidon, as being the father of Despoina, and of other gods as well. On the last of them is an inscription saying that it is common to all the gods.
  102.  
  103. [8.37.11] Thence you will ascend by stairs to a sanctuary of Pan. Within the sanctuary has been made a portico, and a small image; and this Pan too, equally with the most powerful gods, can bring men's prayers to accomplishment and repay the wicked as they deserve. Beside this Pan a fire is kept burning which is never allowed to go out. It is said that in days of old this god also gave oracles, and that the nymph Erato became his prophetess, she who wedded Arcas, the son of Callisto.
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  105. [8.37.12] They also remember verses of Erato, which I too myself have read. Here is an altar of Ares, and there are two images of Aphrodite in a temple, one of white marble, and the other, the older, of wood. There are also wooden images of Apollo and of Athena. Of Athena a sanctuary also has been made.
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  107.  
  108. - Pausanias, Description of Greece, Book 8
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  113. [8.53.11] On the left of the road as you go from Tegea to Laconia there is an altar of Pan, and likewise one of Lycaean Zeus. The foundations, too, of sanctuaries are still there. These altars are two stades from the wall; and about seven stades farther on is a sanctuary of Artemis, surnamed Limnatis, with an image of ebony. The fashion of the workmanship is what the Greeks call Aeginetan. Some ten stades farther on are the ruins of a temple of Artemis Cnaceatis.
  114.  
  115. [8.54.1] The boundary between the territories of Lacedemon and Tegea is the river Alpheius. Its water begins in Phylace, and not far from its source there flows down into it another water from springs that are not large, but many in number, whence the place has received the name Symbola (Meetings).
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  117. [8.54.2] It is known that the Alpheius differs from other rivers in exhibiting this natural peculiarity; it often disappears beneath the earth to reappear again. So flowing on from Phylace and the place called Symbola it sinks into the Tegean plain; rising at Asea, and mingling its stream with the Eurotas, it sinks again into the earth.
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  119. [8.54.3] Coming up at the place called by the Arcadians Pegae (Springs), and flowing past the land of Pisa and past Olympia, it falls into the sea above Cyllene, the port of Elis. Not even the Adriatic could check its flowing onwards, but passing through it, so large and stormy a sea, it shows in Ortygia, before Syracuse, that it is the Alpheius, and unites its water with Arethusa.
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  121. [8.54.4] The straight road from Tegea to Thyrea and to the villages its territory contains can show a notable sight in the tomb of Orestes, the son of Agamemnon; from here, say the Tegeans, a Spartan stole his bones. In our time the grave is no longer within the gates. By the road flows also the river Garates. Crossing the Garates and advancing ten stades you come to a sanctuary of Pan, by which is an oak, like the sanctuary sacred to Pan.
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  123. [8.54.5] The road from Tegea to Argos is very well suited for carriages, in fact a first-rate highway. On the road come first a temple and image of Asclepius. Next, turning aside to the left for about a stade, you see a dilapidated sanctuary of Apollo surnamed Pythian which is utterly in ruins. Along the straight road there are many oaks, and in the grove of oaks is a temple of Demeter called “in Corythenses.” Hard by is another sanctuary, that of Mystic Dionysus.
  124.  
  125. [8.54.6] At this point begins Mount Parthenius. On it is shown a sacred enclosure of Telephus, where it is said that he was exposed when a child and was suckled by a deer. A little farther on is a sanctuary of Pan, where Athenians and Tegeans agree that he appeared to Philippides and conversed with him.
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  127. [8.54.7] Mount Parthenius rears also tortoises most suitable for the making of harps; but the men on the mountain are always afraid to capture them, and will not allow strangers to do so either, thinking them to be sacred to Pan. Crossing the peak of the mountain you are within the cultivated area, and reach the boundary between Tegea and Argos; it is near Hysiae in Argolis. These are the divisions of the Peloponnesus, the cities in the divisions, and the most noteworthy things in each city.
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  130. - Pausanias, Description of Greece, Book 8
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  135. [10.32.7] But the Corycian cave exceeds in size those I have mentioned, and it is possible to make one's way through the greater part of it even without lights. The roof stands at a sufficient height from the floor, and water, rising in part from springs but still more dripping from the roof, has made clearly visible the marks of drops on the floor throughout the cave. The dwellers around Parnassus believe it to be sacred to the Corycian nymphs, and especially to Pan. From the Corycian cave it is difficult even for an active walker to reach the heights of Parnassus. The heights are above the clouds, and the Thyiad women rave there in honor of Dionysus and Apollo.
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  138. - Pausanias, Description of Greece, Book 10
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