Pausanias Analysis

From this time onward, the Sicyonians became Dorians, as also did a portion of Argos. The city of Aegialeus on the plain was destroyed by Demetrius, the son of Antigonus, who then transferred its inhabitants to the site of the ancient acropolis, establishing the city where it now stands. The Sicyonians were already in a weakened condition—for one would not correctly assign any definite cause, but one might rest content with the Homeric saying referring to Zeus, who indeed destroys the crowns of many cities—and while they were thus greatly enfeebled, an earthquake occurred, which nearly depopulated the city and stripped them of many objects of display. This earthquake also afflicted the cities in Caria and Lycia and particularly shook the island of Rhodes, so that even the prophecy of the Sibyl concerning Rhodes appeared to have been fulfilled.

Coming from Corinthian territory into the land of Sicyon, there is the tomb of Lycus, a Messenian—who precisely this Lycus might be, however, I cannot determine. For I find no Lycus of Messenia who was a pentathlete nor any who achieved an Olympic victory. His tomb is simply an earthen mound. The Sicyonians, in most cases, practice burial in the following way: they hide the body beneath the earth and build over it a stone base, setting columns upon this, and then place atop it a monument resembling particularly those acroteria shaped like eagles found on temples. They inscribe no epitaph other than the deceased’s name alone, omitting even his father’s name, and bid a greeting to the dead.

After the tomb of Lycus, when you have crossed the Asopus river, the sanctuary of Olympian Zeus lies on the right-hand side, and shortly ahead on the left side of the way is the tomb of Eupolis, the Athenian composer of comedy. Further along the road, having turned towards the city, there is the tomb of Xenodice, who died in childbirth. Her grave is constructed not according to local custom, but rather fashioned to match a certain painting; and indeed the painting, if ever any, is truly worthy of viewing.

Proceeding onward from here, there is a tomb for the Sicyonians who died in battle around Pellene, Dyme in Achaea, Megalopolis, and Sellasia; concerning these men, I will provide more details in their proper place. Near the gate, there is also a spring located within a cave; its water does not flow upwards from the ground, but drips from the roof of the cave, and for this reason the spring is called "Stazousa" (Dripping).

On the present acropolis there is a sanctuary of Fortune Akraia, and after it one of the Dioskouroi. Both these and the image of Fortune are wooden statues (xoana). Below the acropolis is a theater, and the figure on the stage, representing a man holding a shield, is said to be Aratos, the son of Kleinias. After the theater stands a temple of Dionysos; the god's statue is of gold and ivory, and beside him are Bacchae made of white stone. These women, they say, are holy and possessed by the frenzy of Dionysos. The Sikyonians have other images that are kept secret. Each year, on a single night, they bring them from the building called the Kosmeterion into the sanctuary of Dionysos, carrying them with torches burning and singing local hymns.

First among them is the one they call Baccheios—established in their city by Androdamas, son of Phlas. This is followed by the sanctuary called Lysios, which Phanes, a Theban, having consulted the Pythian oracle, brought from Thebes. Phanes came to Sicyon at the time when Aristomachus, son of Cleodaeus, misunderstood the oracle he had received, causing him thereby to fail in his attempt to enter the Peloponnese. From the precinct of Dionysus you then proceed toward the market-place. Here, on the right-hand side, stands the temple of Artemis Limnaia. It is obvious to the viewer that the roof has fallen in, but concerning the statue itself they cannot say whether it has been carried off elsewhere or in what manner it was destroyed.

As you enter the marketplace, there is a sanctuary of Peitho ("Persuasion"), which likewise contains no image. The worship of Peitho was established among them for the following reason. Apollo and Artemis, after killing Python, came to Aigialeia seeking purification. While there, they experienced sudden fear at a place that even now they call "Phobos" ("Fear"); from here, the gods departed to Crete, to Karmanor, whereas the inhabitants of Aigialeia were stricken by plague. The oracles instructed them to appease Apollo and Artemis.

They sent seven boys and an equal number of maidens as suppliants to the river Sythas. Persuaded by these suppliants, the gods, it is said, then came into the acropolis. The place where they first arrived is now a sanctuary of Peitho ("Persuasion"). Even today customs corresponding to these events still occur, for boys go to the river Sythas during the festival of Apollo, and after bringing the gods to the sanctuary of Peitho, they say they lead them back again to the temple of Apollo. This temple stands in what is now the market-place, and tradition holds that it was first built by Proetus, since it was here that his daughters were freed from their madness.

They also recount the following story: that Meleager dedicated in this temple the spear with which he slew the boar. And they say that here were also dedicated the pipes of Marsyas; for when the calamity befell the Silenus, the river Marsyas carried them into the Maeander, from whence they reappeared in the river Asopus and were cast ashore in Sicyonian territory, where they were found by a shepherd who then offered them to Apollo. Of these dedications, none remained any longer, since they were destroyed by fire when the temple itself was burned down. The temple existing in my own time and the statue were dedicated by Pythocles.