τούτοις μὲν δὴ τοιαῦτα ὑπῆρχεν ἐς μνήμην· στάδια δὲ ἐκ Χαιρωνείας εἴκοσιν ἐς Πανοπέας ἐστὶ πόλιν Φωκέων, εἴγε ὀνομάσαι τις πόλιν καὶ τούτους οἷς γε οὐκ ἀρχεῖα οὐ γυμνάσιόν ἐστιν, οὐ θέατρον οὐκ ἀγορὰν ἔχουσιν, οὐχ ὕδωρ κατερχόμενον ἐς κρήνην, ἀλλὰ ἐν στέγαις κοίλαις κατὰ τὰς καλύβας μάλιστα τὰς ἐν τοῖς ὄρεσιν, ἐνταῦθα οἰκοῦσιν ἐπὶ χαράδρᾳ. ὅμως δὲ ὅροι γε τῆς χώρας εἰσὶν αὐτοῖς ἐς τοὺς ὁμόρους, καὶ ἐς τὸν σύλλογον συνέδρους καὶ οὗτοι πέμπουσι τὸν Φωκικόν. καὶ γενέσθαι μὲν τῇ πόλει τὸ ὄνομα λέγουσιν ἀπὸ τοῦ Ἐπειοῦ πατρός, αὐτοὶ δὲ οὐ Φωκεῖς, Φλεγύαι δὲ εἶναι τὸ ἐξ ἀρχῆς καὶ ἐς τὴν γῆν διαφυγεῖν φασι τὴν Φωκίδα ἐκ τῆς Ὀρχομενίας.
Πανοπέων δὲ τὸν ἀρχαῖον θεώμενοι περίβολον ἑπτὰ εἶναι σταδίων μάλιστα εἰκάζομεν· ὑπῄει τε ἐπῶν ἡμᾶς τῶν Ὁμήρου μνήμη ὧν ἐποίησεν ἐς Τιτυόν, καλλίχορον τῶν Πανοπέων ὀνομάσας τὴν πόλιν, καὶ ὡς ἐν τῇ μάχῃ τῇ ἐπὶ τῷ Πατρόκλου νεκρῷ καὶ Σχεδίον τὸν Ἰφίτου βασιλεύοντα Φωκέων καὶ ἀποθανόντα ὑφʼ Ἕκτορος κατοικεῖν εἶπεν ἐν τῷ Πανοπεῖ. τοῦτο μὲν δὴ ἐφαίνετο ἡμῖν ἔχειν αἰτίαν, φόβῳ τῶν Βοιωτῶν —κατὰ γὰρ τοῦτό ἐστιν ἐκ τῆς Βοιωτίας ἡ ἐς τὴν Φωκίδα ἐσβολὴ ῥᾴστη—ἐνταῦθα οἰκεῖν τὸν βασιλέα ἅτε φρουρίῳ τῷ Πανοπεῖ χρώμενον·
τὸ ἕτερον δὲ οὐκ ἐδυνήθην συμβαλέσθαι πρότερον, ἐφʼ ὅτῳ καλλίχορον τὸν Πανοπέα εἴρηκε, πρὶν ἢ ἐδιδάχθην ὑπὸ τῶν παρʼ Ἀθηναίοις καλουμένων Θυιάδων. αἱ δὲ Θυιάδες γυναῖκες μέν εἰσιν Ἀττικαί, φοιτῶσαι δὲ ἐς τὸν Παρνασσὸν παρὰ ἔτος αὐταί τε καὶ αἱ γυναῖκες Δελφῶν ἄγουσιν ὄργια Διονύσῳ. ταύταις ταῖς Θυιάσι κατὰ τὴν ἐξ Ἀθηνῶν ὁδὸν καὶ ἀλλαχοῦ χοροὺς ἱστάναι καὶ παρὰ τοῖς Πανοπεῦσι καθέστηκε· καὶ ἡ ἐπίκλησις ἡ ἐς τὸν Πανοπέα Ὁμήρου ὑποσημαίνειν τῶν Θυιάδων δοκεῖ τὸν χορόν.
Πανοπεῦσι δέ ἐστιν ἐπὶ τῇ ὁδῷ πλίνθου τε ὠμῆς οἴκημα οὐ μέγα καὶ ἐν αὐτῷ λίθου τοῦ Πεντελῆσιν ἄγαλμα, ὃν Ἀσκληπιόν, οἱ δὲ Προμηθέα εἶναί φασι· καὶ παρέχονταί γε τοῦ λόγου μαρτύρια. λίθοι κεῖνταί σφισιν ἐπὶ τῇ χαράδρᾳ, μέγεθος μὲν ἑκάτερος ὡς φόρτον ἀποχρῶντα ἁμάξης εἶναι, χρῶμα δέ ἐστι πηλοῦ σφισιν, οὐ γεώδους ἀλλʼ οἷος ἂν χαράδρας γένοιτο ἢ χειμάρρου ψαμμώδους, παρέχονται δὲ καὶ ὀσμὴν ἐγγύτατα χρωτὶ ἀνθρώπου· ταῦτα ἔτι λείπεσθαι τοῦ πηλοῦ λέγουσιν ἐξ οὗ καὶ ἅπαν ὑπὸ τοῦ Προμηθέως τὸ γένος πλασθῆναι τῶν ἀνθρώπων.
ἐνταῦθα ἐπὶ τῇ χαράδρᾳ καὶ Τιτυοῦ μνῆμά ἐστι· περίοδος μὲν τοῦ χώματος τρίτον μάλιστά που σταδίου, τὸ δὲ ἔπος τὸ ἐν Ὀδυσσείᾳ κείμενον ἐν δαπέδῳ· ὁ δʼ ἐπʼ ἐννέα κεῖτο πέλεθρα / οὐκ ἐπὶ μεγέθει πεποιῆσθαι τοῦ Τιτυοῦ φασιν, ἀλλʼ ἔνθα ὁ Τιτυὸς ἐτέθη, Πλέθρα ἐννέα ὄνομα εἶναι τῷ χωρίῳ.
Κλέων δὲ ἀνὴρ Μάγνης, οἳ τῷ Ἕρμῳ προσοικοῦσιν, ἔφασκεν ἐς τὰ παράδοξα ἀπίστους εἶναι τῶν ἀνθρώπων οἷς ἂν μὴ παρὰ τὸν αὐτῶν γένηται βίον θεάμασιν ἐπιτυχεῖν λόγου μείζοσιν· αὐτὸς δὲ καὶ Τιτυὸν καὶ ἄλλους ἔφη πείθεσθαι γεγονέναι κατὰ τὴν φήμην· τυχεῖν γὰρ δὴ ὢν ἐν Γαδείροις, καὶ ἐκπλεῦσαι μὲν αὐτός τε καὶ τὸν ἄλλον πάντα ὄχλον ἐκ τῆς νήσου κατὰ τὸ Ἡρακλέους πρόσταγμα, ὡς δὲ αὖθις ἐπανήκειν ἐς τὰ Γάδειρα, ἄνδρα εὑρεῖν θαλάσσιον ἐκπεπτωκότα ἐς τὴν γῆν· τοῦτον πλέθρα μὲν πέντε μάλιστα ἐπέχειν, κεραυνωθέντα δὲ ὑπὸ τοῦ θεοῦ καίεσθαι.
οὗτος μὲν δὴ ταῦτα ἔλεγεν, Πανοπέως δὲ ὅσον στάδια εἴκοσι καὶ ἑπτὰ ἀπέχει Δαυλίς. οἱ δὲ ἐνταῦθα ἄνθρωποι πλῆθος μέν εἰσιν οὐ πολλοί, μεγέθει δὲ καὶ ἀλκῇ καὶ ἐς ἐμὲ ἔτι δοκιμώτατοι Φωκέων. τὸ δὲ ὄνομα τῇ πόλει τεθῆναι λέγουσιν ἀπὸ Δαυλίδος νύμφης, θυγατέρα δὲ εἶναι τοῦ Κηφισοῦ τὴν Δαυλίδα. τοῖς δέ ἐστιν εἰρημένον ὡς τὸ χωρίον, ἔνθα ἡ πόλις ᾠκίσθη, παρείχετο συνεχῆ δένδρα, καλεῖσθαι δὲ τὰ δασέα ὑπὸ τῶν πάλαι δαῦλα· ἐπὶ τούτῳ δὲ καὶ Αἰσχύλον τὰ Γλαύκου τοῦ Ἀνθηδονίου γένεια ὑπήνην ὠνομακέναι δαῦλον.
ἐνταῦθα ἐν τῇ Δαυλίδι παραθεῖναι τῷ Τηρεῖ τὸν παῖδα αἱ γυναῖκες λέγονται, καὶ ἀνθρώποις τῶν ἐπὶ τραπέζῃ μιασμάτων τοῦτο ἦρξεν. ὁ δὲ ἔποψ ἐς ὃν ἔχει λόγος τὸν Τηρέα ἀλλαγῆναι, οὗτος ὁ ὄρνις μέγεθος μὲν ὀλίγον ἐστὶν ὑπὲρ ὄρτυγα, ἐπὶ τῇ κεφαλῇ δέ οἱ τὰ πτερὰ ἐς λόφου σχῆμα ἐξῆρται.
θαυμάσαι δὲ ἄξιον ὅτι ἐν τῇ γῇ ταύτῃ χελιδόνες οὔτε τίκτουσιν οὔτε ἐκλέπουσί γε τὰ ᾠά, οὐδʼ ἂν ἀρχὴν πρὸς οἰκήματος ὀρόφῳ νεοσσιὰν χελιδὼν ποιήσαιτο· λέγουσι δὲ οἱ Φωκεῖς ὡς τῇ Φιλομήλᾳ καὶ ὄρνιθι οὔσῃ Τηρέως δεῖμα ἐφάνη καὶ οὕτω τῆς πατρίδος ἀπέστη τῆς Τηρέως. Δαυλιεῦσι δὲ Ἀθηνᾶς ἱερὸν καὶ ἄγαλμά ἐστιν ἀρχαῖον· τὸ δὲ ξόανον τὸ ἔτι παλαιότερον λέγουσιν ἐπαγαγέσθαι Πρόκνην ἐξ Ἀθηνῶν.
ἔστι δὲ τῆς Δαυλίας χώρα καλουμένη Τρωνίς· ἐνταῦθα ἡρῷον ἥρω Ἀρχηγέτου πεποίηται· τὸν δὲ ἥρω τοῦτον Ξάνθιππον οὐκ ἀφανῆ τὰ ἐς πόλεμον, οἱ δὲ Φῶκον εἶναι τὸν Ὀρνυτίωνος τοῦ Σισύφου φασίν. ἔχει δʼ οὖν ἐπὶ ἡμέρᾳ τε πάσῃ τιμὰς καὶ ἄγοντες ἱερεῖα οἱ Φωκεῖς τὸ μὲν αἷμα διʼ ὀπῆς ἐσχέουσιν ἐς τὸν τάφον, τὰ δὲ κρέα ταύτῃ σφίσιν ἀναλοῦν καθέστηκεν.
It is twenty furlongs from Chaeronea to Panopeus, a city of Phocis, if city it can be called that has no government offices, no gymnasium, no theatre, no market-place, no water conducted to a fountain, and where the people live in hovels, just like highland shanties, perched on the edge of a ravine. Yet its territory is marked off by boundaries from that of its neighbours, and it even sends members to the Phocian parliament. The inhabitants say that the city got its name from the father of Epeus, and that they themselves are not Phocians, but are descended from Phlegyans who fled to Phocis from the land of Orchomenus. Viewing the ancient circuit of Panopeus, we guessed it to be just seven furlongs in extent; and we were reminded of Homer’s verses about Tityus, where he speaks of the city of the Panopeans with its fair dancing-grounds, and how in the fight for the dead body of Patroclus he says that Schedius, son of Iphitus, who reigned over the Phocians and was slain by Hector, dwelt in Panopeus. It seemed to me that the reason why the king dwelt here was the fear of the Boeotians, for the easiest pass from Boeotia into Phocis is at this point; so the king lived here and used Panopeus as a garrisoned fort. But I could not understand why Homer spoke of the fair dancing-grounds of Panopeus till it was explained to me by the women whom the Athenians call Thyiads.
These Thyiads are Attic women who go every other year with the Delphian women to Parnassus, and there hold orgies in honour of Dionysus. It is the custom for these Thyiads to dance at various places on the road from Athens, and one of these places is Panopeus. Thus the epithet which Homer applies to Panopeus seems to allude to the dance of the Thyiads.
At Panopeus there is beside the road a small building of unburnt brick, and in it is an image of Pentelic marble, which some say is Aesculapius and others Prometheus. In proof of the latter view they produce evidence. At the edge of the ravine lie two stones, each big enough to load a cart. Their colour is that of clay, not an earthy clay, but such as you would find in a ravine or a sandy torrent ; and they smell very like the flesh of a man. They say that these stones are remains of the clay out of which the whole race of man was moulded by Prometheus.
Here at the ravine is also the tomb of Tityus. The circumference of the mound is just about a third of a furlong. They say that the verse of the Odyssey— Lying on the ground; and he lay over nine roods, does not refer to the size of Tityus, but that Nine Roods was the name of the place where he was laid. Cleon of Magnesia, the city beside the Hermus, used to aver that people who have not happened in the course of their own lives to see extraordinary sights are incredulous about marvels. Whereas he himself, he said, believed that Tityus and others had been just as tradition describes them. For he chanced, he tells us, to be in Cadiz, and he sailed away from the island with the rest of the multitude in obedience to the command of Hercules, and when they came back to Cadiz they found a man of the sea stranded on the beach: that man, said he, covered just five roods, and he was burning, for God had struck him with a thunderbolt. So said Cleon.
About seven furlongs from Panopeus is Daulis. The people of Daulis are not many, but to this day they are still reputed the tallest and strongest in Phocis. They say that the city got its name from a nymph Daulis, a daughter of the Cephisus. But others say that the site of the city was a thicket, and that woody or shaggy places (dasea) were called daula by the ancients, and that, they say, is why Aeschylus called the beard of Glaucus, the Anthedonian, a hupene daulos.
Here in Daulis the women are said to have dished up to Tereus his own boy, and this was the beginning of pollutions at table among mankind. The hoopoe into which, as the story goes, Tereus was changed, is a bird a little bigger than a quail, and the feathers on its head rise in the form of a crest. It is wonderful that in this country swallows neither lay eggs nor hatch them ; indeed, a swallow would not even build its nest on the roof of a house. The Phocians say that even in her bird-form Philomela has a dread of Tereus and of Tereus’ native land. At Daulis there is a sanctuary of Athena with an ancient image: the still older wooden image is said by the Daulians to have been brought by Procne from Athens.
In the land of Daulis there is a place called Tronis, where there is a shrine of the hero-founder. Some say that this hero is Xanthippus, a famous warrior; but others say that he is Phocus, son of Ornytion, son of Sisyphus. However that may be, he is worshipped every day, and the Phocians bring victims, and the blood they pour through a hole into the grave, but the flesh it is their custom to consume on the spot.
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