Pausanias Analysis

When the Heracleidae returned, the whole Peloponnese was thrown into confusion, apart from Arcadia. Many cities encountered newcomers who settled among them as a result of the Dorian migration, and yet even greater changes befell the inhabitants. The events concerning Phlius took place as follows: Rhegnidas, the son of Phalces, a Dorian from Temenus' family, marched against the city from Argos and Sicyonia. Among the Phliasians, some approved of the proposals Rhegnidas brought forward, choosing to remain in possession of their own lands and thus admitting Rhegnidas and the Dorians who accompanied him on terms of a redistribution of territory.

But Hippasos and those who were with him urged resistance, arguing that they should not yield to the Dorians without fighting for their many and noble possessions. As the people stood firm on the opposite opinion, Hippasos, along with those who were willing, fled to Samos. The fourth descendant of this Hippasos was Pythagoras, who was famed for his wisdom; for Pythagoras was the son of Mnesarchos, the son of Euphron, who was the son of Hippasos. These things the Phliasians relate about themselves, and the Sikyonians agree with them for the most part.

Now I must describe some of those things most worthy of mention among the sights one may come upon. On the acropolis of the Phliasians there is a grove of cypresses and a sanctuary held most sacred from ancient times. Concerning the goddess to whom the sanctuary belongs, the earliest Phliasians name her Ganymeda, but later generations call her Hebe. Homer, too, makes mention of her in the single combat between Menelaus and Alexander, stating that she is the cupbearer of the gods, and again, in the episode of Odysseus's descent to Hades, he says that she is the wife of Heracles. Moreover, in Olen's hymn to Hera, it is said that Hera was nurtured by the Horae, and that she has children Ares and Hebe.

Among the Phliasians this goddess receives other honors as well, but the greatest reverence concerns suppliants. For here they have granted safe refuge to those who seek sanctuary; prisoners, having been freed from their fetters, dedicate their chains on trees within the grove. Furthermore, an annual festival is held in her honor, which they call the Kissotomoi. However, no image of the goddess is kept hidden, nor is any openly displayed; the reason for this practice is the subject of a sacred tradition among them. As one leaves the precinct, there is, on the left side, a temple of Hera containing a statue of Parian marble.

On the Acropolis there is also another sacred enclosure dedicated to Demeter, and within it are a temple and statues of Demeter and her daughter. The statue of Artemis—for here too there is a bronze statue of Artemis—seemed to me of ancient workmanship. As one descends from the Acropolis, there is on the right a sanctuary of Asklepios and a statue of him depicted as still beardless. Below this sanctuary a theater has been constructed, and not far from it there is a sanctuary of Demeter containing seated statues of ancient workmanship.

In the marketplace there stands a bronze goat, largely gilded with gold. Among the people of Phlius, it enjoys honors for the following reason. The constellation they call the Goat, when it rises, tends continually to spoil the vines; so, to prevent any trouble from it, the inhabitants bestow honors upon the bronze goat in the market, adorning the statue with gold and other ornaments. Here too is the tomb of Aristias, son of Pratinas; the satyr-plays composed by this Aristias and by his father Pratinas are held to be, after those of Aeschylus, the most esteemed.

Behind the marketplace is a building called by the Phliasians "the prophetic house." According to the Phliasians, it was into this house that Amphiaraus entered and, having lain down at night there to sleep, began for the first time to prophesy; before this event, they say, Amphiaraus had been merely an ordinary man and not yet a seer. Afterward, the building remained closed for all time. Not far away is a place called the Omphalos ("the navel"), reputed to be the center of the entire Peloponnese, assuming their statement is correct. Beyond the Omphalos, as one moves forward, lies an ancient sanctuary of Dionysus; there is also one of Apollo and another dedicated to Isis. The image of Dionysus is clearly visible to all, as likewise is that of Apollo. But the statue of Isis can be seen only by the priests.

The Phliasians tell the following story as well: Heracles, when he returned from Libya bringing the so-called apples of the Hesperides, reached Phlius for some private reason. While he was staying there, Oeneus journeyed from Aetolia to see him. Oeneus had been related by marriage to Heracles before, and upon arriving at that time he entertained Heracles or himself was entertained by him. Now Cyathus, the son of Oeneus, who was serving wine, did not please Heracles with the drink he offered; and Heracles struck him on the head with one finger. Cyathus instantly died from the blow, and the Phliasians built a chapel in remembrance of the incident. This structure stands beside the sanctuary of Apollo, and inside it are stone statues portraying Cyathus offering a cup to Heracles.