And next to the river Charadrus are some ruins not very easy to trace of the town of Argyra, and the well Argyra on the right of the high road, and the river Selemnus that flows into the sea. The local account is that Selemnus was a handsome youth who fed his flocks here, and they say the sea-nymph Argyra was enamoured of him, and used to come up from the sea and sleep with him. But in a short time Selemnus lost all his good looks, and the Nymph no longer came to visit him, and Aphrodite turned the poor lad Selemnus, who was deprived of Argyra and dying for love, into a river. I tell the tale as the people of Patræ told it me. And when he became a river he was still enamoured of Argyra, (as the story goes about Alpheus that he still loved Arethusa,) but Aphrodite at last granted him forgetfulness of Argyra. I have also heard another tradition, _viz._ that the water of the Selemnus is a good love-cure both for men and women, for if they bathe in this water they forget their love. If there is any truth in this tradition, the water of Selemnus would be more valuable to mankind than much wealth. And at a little distance from Argyra is the river called Bolinæus, and a town once stood there called Bolina. Apollo they say was enamoured of a maiden called Bolina, and she fled from him and threw herself into the sea, and became immortal through his favour. And there is a promontory here jutting out into the sea, about which there is a tradition that it was here that Cronos threw the sickle into the sea, with which he had mutilated his father Uranus, so they call the promontory Drepanum (_sickle_). And a little above the high road are the ruins of Rhypæ, which is about 30 stades from Ægium. And the district round Ægium is watered by the river Phœnix and another river Miganitas, both of which flow into the sea. And a portico near the town was built for the athlete Strato, (who conquered at Olympia on the same day in the pancratium and in the wrestling), to practise in. And at Ægium they have an ancient temple of Ilithyia, her statue is veiled from her head to her toes with a finely-woven veil, and is of wood except the face and fingers and toes, which are of Pentelican marble. One of the hands is stretched out straight, and in the other she holds a torch. One may symbolize Ilithyia’s torches thus, that the throes of travail are to women as it were a fire. Or the torches may be supposed to symbolize that Ilithyia brings children to the light. The statue is by the Messenian Damophon.