32.2
and as she stood in front of the gate of the sanctuary and looked down upon the combatants from on high, with the three-crested helmet on her head, she seemed to the citizens themselves a vision of more than human majesty, while the enemy thought they saw an apparition from heaven and were struck with amazement and terror, so that not a man of them thought of defending himself. But the Pellenians themselves tell us that the image of the goddess usually stands untouched, and that when it is removed by the priestess and carried forth from the temple, no man looks upon it, but all turn their gaze away; for not only to mankind is it a grievous and terrible sight, but trees also, past which it may be carried, become barren and cast their fruit.
32.3
This image, then, they say, the priestess carried forth from the temple at this time, and by ever turning it in the faces of the Aetolians robbed them of their senses and took away their reason. Aratus, however, in his Commentaries, makes no mention of such a thing, but says that after routing the Aetolians and bursting into the city with them as they fled, he drove them out by main force, and slew seven hundred of them. The action was extolled as among the greatest exploits, and Timanthes the painter made a picture of the battle which in its composition vividly portrayed the event.
33.1
Notwithstanding, since many peoples and dynasts were combining against the Achaeans, Aratus at once sought to make friends of the Aetolians, and with the assistance of Pantaleon, their most influential man, not only made peace, but also an alliance between them and the Achaeans.
33.2
But in his eagerness to set Athens free he incurred the bitter reproaches of the Achaeans, because, though they had made a truce and suspended hostilities with the Macedonians, he attempted to seize the Peiraeus. He himself, however, in the Commentaries which he left, lays the blame for this attempt upon Erginus, with whose aid he had effected the capture of Acrocorinthus.
