6.20.1 Mount Kronion, as I have already said, extends parallel to the terrace with the treasuries on it. On the summit of the mountain the Basilai, as they are called, sacrifice to Kronos at the spring equinox, in the month called Elaphios among the Eleians.

6.20.2 Within the periphery of [Mount] Kronion, on the north,^* between the treasuries [thēsauroi] and the mountain [oros, = Mount Kronion], is a sanctuary [hieron] of Eileithuia, and in it Sosipolis [‘savior of the polis’], a local [epi-khōrios] superhuman force [daimōn] of Elis, receives honors [tīmai]. Now they give to Eileithuia the surname Olympian [Olumpiā], and choose a priestess for the goddess every year. As for the senior priestess who cares for [therapeuein] Sosipolis, she lives a pure ritual life [hagisteuei], in accordance with the customary laws of Elis, bringing to the god [theos] water for washing, and she deposits for him barley cakes [mazai] kneaded with honey [meli].

6.20.3 In the front part of the temple [nāos], for it is built in two parts, is an altar [bōmos] of Eileithuia and an entrance for humans [anthrōpoi]; in the inner part, Sosipolis receives honors [tīmai], and no one may enter it except the woman who cares for [therapeuein] the god [theos], and she must wrap her head and face in a white fabric [huphos]. Girls [parthenoi] and women [gunaikes] wait in the sanctuary of Eileithuia, singing a hymn [humnos]; they burn all manner of incense to him [Sosipolis], but it is not the custom to pour libations of wine. An oath is taken in the name of Sosipolis on the most important occasions.

6.20.4 The story is that when the Arcadians had invaded the land of Elis, and the Eleians were set in array against them, a woman came to the Eleian generals, holding a baby to her breast, who said that she was the mother of the child but that she gave him, because of dreams, to fight for the Eleians. The Eleian officers believed that the woman was to be trusted, and placed the child before the army naked.

6.20.5 When the Arcadians attacked, the child turned at once into a snake [drakōn]. Thrown into disorder at the sight, the Arcadians turned and fled, and were attacked by the Eleians, who won a very famous victory, and so call the god Sosipolis [‘savior of the polis’]. On the spot where after the battle the snake [drakōn] seemed to them to go into the ground, they made the sanctuary [hieron]. Along with him, the Eleians established the custom [nomizein] of worshipping [sebesthai] Eileithuia also, because this goddess [theos] produced her son for humans [anthrōpoi].

6.20.6 The tomb of the Arcadians who were killed in the battle is on the hill across the Kladeos to the west. Near to the sanctuary of Eileithuia are the remains of the sanctuary of Aphrodite, the celestial one [Ourania], and there too they sacrifice upon the altars.

6.20.7 There is within the Altis by the processional entrance the Hippodameion, as it is called, about a quarter of an acre of ground surrounded by a wall. Into it once every year the women may enter, who sacrifice to Hippodameia, and do her honor in other ways. The story is that Hippodameia withdrew to Midea in Argolis, because Pelops was very angry with her over the death of Khrysippos. The Eleians declare that subsequently, because of an oracle, they brought the bones of Hippodameia to Olympia.

6.20.8 At the end of the statues which they made from the fines levied on athletes, there is the entrance called the Hidden Entrance. Through it, umpires and competitors are accustomed to enter the stadium. Now the stadium is an embankment of earth, and on it is a seat for the presidents of the Games. Opposite the umpires is an altar of white marble;

6.20.9 seated on this altar, a woman looks on at the Olympic Games, the priestess of Demeter, Khamyne, which office the Eleians bestow from time to time on different women. Girls are not debarred from looking on at the Games. At the end of the stadium, where is the starting-place for the runners, there is, the Eleians say, the tomb of Endymion.

6.20.10 When you have passed beyond the stadium, at the point where the umpires sit, is a place set apart for the horse races, and also the starting place for the horses. The starting place is in the shape of the prow of a ship, and its prow is turned towards the course. At the point where the prow adjoins the porch of Agnaptos it broadens and a bronze dolphin on a rod has been made at the very point of the ram.

6.20.11 Each side of the starting-place is more than four hundred feet in length, and in the sides are built stalls. These stalls are assigned by lot to those who enter for the races. Before the chariots or race-horses is stretched a cord as a barrier. An altar of unburned brick, plastered on the outside, is made at every Festival as near as possible to the center of the prow,

6.20.12 and a bronze eagle stands on the altar with his wings stretched out to the fullest extent. The man appointed to start the racing sets in motion the mechanism in the altar, and then the eagle has been made to jump upwards, so as to become visible to the spectators, while the dolphin falls to the ground.

6.20.13 First, on either side the barriers are withdrawn by the porch of Agnaptos, and the horses standing thereby run off first. As they run they reach those to whom the second station has been allotted, and then are withdrawn the barriers at the second station. The same thing happens to all the horses in turn, until at the ram of the prow, they are all abreast. After this, it is left to the charioteers to display their skill and the horses, their speed.

6.20.14 It was Kleoitas who originally devised the method of starting, and he appears to have been proud of the discovery, as on the statue in Athens he wrote the inscription:

6.20.15 The race course has one side longer than the other, and on the longer side, which is a bank, there stands, at the passage through the bank, Taraxippos, the terror of the horses. It has the shape of a round altar, and as they run along, the horses are seized, as soon as they reach this point, by a great fear without any apparent reason. The fear leads to disorder; the chariots generally crash and the charioteers are injured. Consequently, the charioteers offer sacrifice, and pray that Taraxippos may show himself propitious to them.

6.20.16 The Greeks differ in their view of Taraxippos. Some hold that it is the tomb of an original inhabitant who was skilled in horsemanship; they call him Olenios, and say that after him was named the Olenian rock in the land of Elis. Others say that Dameon, son of Phleious, who took part in the expedition of Hēraklēs against Augeias and the Eleians, was killed along with his charger by Kteatos, the son of Aktor, and that man and horse were buried in the same tomb.

6.20.17 There is also a story that Pelops made here an empty mound in honor of Myrtilos and sacrificed to him in an effort to calm the anger of the murdered man, naming the mound^* Taraxippos (Frightener of horses) because the mares of Oinomaos were frightened by the trick of Myrtilos. Some say that it is Oinomaos himself who harms the racers in the course. I have also heard some attach the blame to Alkathos, the son of Porthaon. Killed by Oinomaos because he wooed Hippodameia, Alkathos, they say, here got his portion of earth; having been unsuccessful on the course, he is a spiteful and hostile deity to chariot drivers.

6.20.18 A man of Egypt said that Pelops received something from Amphion the Theban and buried it in a place that they call Taraxippos, adding that it was the buried thing which frightened the mares of Oinomaos, as well as those of every charioteer since. This Egyptian thought that Amphion and the Thracian Orpheus were clever magicians, and that it was through their enchantments that the beasts came to Orpheus, and the stones came to Amphion for the building of the wall. The most probable of the stories in my opinion makes Taraxippos a surname of Horse Poseidon.

6.20.19 There is another Taraxippos at the Isthmus, namely Glaukos, the son of Sisyphus. They say that he was killed by his horses, when Akastos held his contests in honor of his father. At Nemeā of the Argives there was no hero who harmed the horses, but above the turning-point of the chariots rose a rock, red in color, and the flash from it terrified the horses, just as though it had been fire. But the Taraxippos at Olympia is much worse for terrifying the horses. On one turning-post is a bronze statue of Hippodameia carrying a ribbon, and about to garland Pelops with it for his victory.