1.34.1 The land of Oropos, 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. Their city [polis] is on the coast and affords nothing remarkable for any scientific-write-up [sungraphē]. About twelve stadium-lengths from the city [polis] is a sanctuary [hieron] of Amphiaraos.

1.34.2 It is said that, when Amphiaraos was fleeing from Thebes, the earth opened up and received-from-down-below [hupo-dekhesthai] both him and his chariot. Except, it is also said that it did not happen here. There is a place called the Chariot [Harma], located on the road from Thebes to Khalkis. It was first among the people of Oropos that it became customary to think [nomizein] Amphiaraos to be a god [theos]. In later time, all Greeks [Hellēnes] have come around to thinking [hēgeîsthai] the same way. I can enumerate [kata-legein] other humans [anthrōpoi] from back then who now have honors [tīmai] that belong to gods [theoi]; some even have cities dedicated to them, such as Elaious in Chersonnesus, dedicated to Protesilaos, and Lebadea of the Boeotians, dedicated to Trophonios. The people of Oropos have both a temple [nāos] and a white marble statue [agalma] of Amphiaraos.

1.34.3 The altar [bōmos] shows parts. One part is to Hēraklēs, Zeus, and Apollo Healer, another is given up to heroes and to wives of heroes, the third is to Hestia and Hermes and Amphiaraos and the children of Amphilokhos. But Alkmaion, because of his treatment of Eriphyle, is honored neither in the temple of Amphiaraos nor yet with Amphilokhos. The fourth portion of the altar is to Aphrodite and Panacea, and further to Iaso, Hygieia and Athena Healer. The fifth is dedicated to the nymphs and to Pan, and to the rivers Akhelōos and Kephisos. The Athenians too have an altar to Amphilokhos in the city, and there is at Mallus in Cilicia an oracle of his which is the most trustworthy of my day.

1.34.4 The Oropians have near the temple a spring, which they call the Spring of Amphiaraos; they neither sacrifice into it nor are accustomed 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 Amphiaraos rose up after he had become a god. Iophon of Knossos, a guide, produced responses in hexameter verse, saying that Amphiaraos 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.

1.34.5 My opinion is that Amphiaraos devoted himself most to the exposition of dreams. It is manifest that, when his divinity was established, it was a dream oracle that he set up. One who has come to consult Amphiaraos is accustomed first to purify himself. The mode of purification is to sacrifice to the god, and they sacrifice not only to him but also to all those whose names are on the altar. And when all these things have been first done, they sacrifice a ram, and, spreading the skin under them, go to sleep and await enlightenment in a dream.