Pausanias Analysis

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Chapter 2.21

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2.21.1 1 mythic medium κατελθοῦσι δὲ ἐντεῦθεν καὶ τραπεῖσιν αὖθις ἐπὶ τὴν ἀγοράν, ἔστι μὲν Κερδοῦς Φορωνέως γυναικὸς μνῆμα, ἔστι δὲ ναὸς Ἀσκληπιοῦ. Going down from this place and turning once again toward the marketplace, there is the tomb of Cerdo, wife of Phoroneus, and a temple of Asclepius. The tomb of Cerdo, wife of Phoroneus, refers to a mythic genealogical figure; the temple note is descriptive but included in a sentence centered on mythic antiquity.
2.21.1 2 mythic high τὸ δὲ τῆς Ἀρτέμιδος ἱερὸν ἐπίκλησιν Πειθοῦς, Ὑπερμήστρα καὶ τοῦτο ἀνέθηκε νικήσασα τῇ δίκῃ τὸν πατέρα ἣν τοῦ Λυγκέως ἕνεκα ἔφυγε. Nearby stands a sanctuary of Artemis surnamed Peitho; this sanctuary too was dedicated by Hypermnestra, who established it after defeating in court her father, whom she had defied on Lynceus' account. Hypermnestra and her legal victory over her father are mythic narrative; the sanctuary is said to have been dedicated in that mythic context.
2.21.1 3 mythic high καὶ Αἰνείου ἐνταῦθα χαλκοῦς ἀνδριάς ἐστι καὶ χωρίον καλούμενον Δέλτα· ἐφʼ ὅτῳ δέ---οὐ γάρ μοι τὰ λεγόμενα ἤρεσκεν---, ἑκὼν παρίημι. Here also is a bronze statue of Aeneas, and a place called Delta; concerning the reason for this name—I did not find the current explanations satisfactory—I willingly pass it by. Mentions Aeneas and a named local place connected with a mythic figure; Pausanias is describing a cultic/local landmark tied to mythic tradition.
2.21.2 1 mythic high πρὸ δὲ αὐτοῦ πεποίηται Διὸς Φυξίου βωμὸς καὶ πλησίον Ὑπερμήστρας μνῆμα Ἀμφιαράου μητρός, τὸ δὲ ἕτερον Ὑπερμήστρας τῆς Λαναοῦ· σὺν δὲ αὐτῇ καὶ Λυγκεὺς τέθαπται. In front of it has been erected an altar of Zeus Phyxios; nearby is the tomb of Hypermnestra, the mother of Amphiaraus, while another is of Hypermnestra, the daughter of Danaus, and Lynceus is buried with her. References the tombs of Hypermnestra and Lynceus, figures from the Danaid myth and its burial lore.
2.21.2 2 mythic high τούτων δὲ ἀπαντικρὺ Ταλαοῦ τοῦ Βίαντός ἐστι τάφος· Opposite these is the tomb of Talaus, the son of Bias. Tomb of Talaus, a mythic figure and son of Bias.
2.21.2 3 other high τὰ δὲ ἐς Βίαντα καὶ ἀπογόνους τοῦ Βίαντος ἤδη λέλεκταί μοι. I have previously spoken concerning Bias and the descendants of Bias. A cross-reference to prior discussion of Bias and his descendants; no event narrative, mythic action, or historical occurrence is described.
2.21.3 1 other high Ἀθηνᾶς δὲ ἱδρύσασθαι Σάλπιγγος ἱερόν φασιν Ἡγέλεων. They say that Hegeleos founded the sanctuary of Athena Salpinx ("Trumpet"). A foundation notice about a sanctuary is antiquarian/local descriptive material, not a mythic event or post-500 BC historical event.
2.21.3 2 mythic high Τυρσηνοῦ δὲ τοῦτον τὸν Ἡγέλεων, τὸν δὲ Ἡρακλέους εἶναι καὶ γυναικὸς λέγουσι τῆς Λυδῆς, This Hegeleos, they say, was the son of Tyrsenos, who in turn was the son of Heracles by a Lydian woman. Genealogy of Heracles and a Lydian woman is mythic ancestry.
2.21.3 3 mythic high Τυρσηνὸν δὲ σάλπιγγα εὑρεῖν πρῶτον, Ἡγέλεων δὲ τὸν Τυρσηνοῦ διδάξαι τοὺς σὺν Τημένῳ Δωριέας τοῦ ὀργάνου τὸν ψόφον καὶ διʼ αὐτὸ Ἀθηνᾶν ἐπονομάσαι Σάλπιγγα. Tyrsenos was the first inventor of the trumpet, and Hegeleos son of Tyrsenos taught the Dorians accompanying Temenus how to produce sound upon this instrument; for this reason, Athena received the epithet Salpinx. Inventor-tradition and divine epithet derive from mythic aetiology rather than historical fact.
2.21.3 4 mythic medium πρὸ δὲ τοῦ ναοῦ τῆς Ἀθηνᾶς Ἐπιμενίδου λέγουσιν εἶναι τάφον· In front of the temple of Athena, they say, is the tomb of Epimenides; Epimenides is a semi-legendary/archaic figure, and the sentence identifies a tomb associated with him.
2.21.3 5 mythic high Λακεδαιμονίους γὰρ πολεμήσαντας πρὸς Κνωσσίους ἑλεῖν ζῶντα Ἐπιμενίδην, λαβόντας δὲ ἀποκτεῖναι, διότι σφίσιν οὐκ αἴσια ἐμαντεύετο, αὐτοὶ δὲ ἀνελόμενοι θάψαι ταύτῃ φασί. for the Lacedaemonians, while fighting against the Knossians, captured Epimenides alive and subsequently put him to death because he had prophesied ill fortune for them; later, however, repenting of their deed, they themselves claim to have buried him here. Epimenides is a mythic/legendary figure, and the sentence concerns his capture, death, and burial as a local legend.
2.21.4 1 historical high τὸ δὲ οἰκοδόμημα λευκοῦ λίθου κατὰ μέσον μάλιστα τῆς ἀγορᾶς οὐ τρόπαιον ἐπὶ Πύρρῳ τῷ Ἠπειρώτῃ, καθὰ λέγουσιν οἱ Ἀργεῖοι, καυθέντος δὲ ἐνταῦθα τοῦ νεκροῦ μνῆμα καὶ τοῦτο ἂν εὕροι τις, ἐν ᾧ τά τε ἄλλα ὅσοις ὁ Πύρρος ἐχρῆτο ἐς τὰς μάχας καὶ οἱ ἐλέφαντές εἰσιν ἐπειργασμένοι. The structure of white stone standing near the very center of the marketplace is not, as the Argives claim, a trophy commemorating victory over Pyrrhus the Epirote; rather, it marks the place where his corpse was cremated, and this can also be recognized by examining it closely. Pyrrhus is a historical Hellenistic figure; the sentence describes a commemorative structure tied to his cremation and death.
2.21.4 2 historical high τοῦτο μὲν δὴ κατὰ τὴν πυρὰν τὸ οἰκοδόμημα ἐγένετο· For upon it, among other representations, are carved the elephants and other things used by Pyrrhus in battle. Refers to an architectural structure connected with Pyrrhus' war material, a historical context rather than myth.
2.21.4 3 historical medium αὐτὰ δὲ κεῖται τοῦ Πύρρου τὰ ὀστᾶ ἐν τῷ ἱερῷ τῆς Δήμητρος, παρʼ ᾧ συμβῆναί οἱ καὶ τὴν τελευτὴν ἐδήλωσα ἐν τῇ Ἀτθίδι συγγραφῇ. The building was erected over the site of his pyre. Refers to Pyrrhus's burial site and a later building erected over a pyre site, a post-classical memorial/topographical notice.
2.21.4 4 historical high τοῦ δὲ τῆς Δήμητρος ἱεροῦ τούτου κατὰ τὴν ἔσοδον ἀσπίδα ἰδεῖν Πύρρου χαλκῆν ἔστιν ὑπὲρ τῶν θυρῶν ἀνακειμένην. As for Pyrrhus' bones themselves, they lie in the sanctuary of Demeter, near which, as I explained in my Attic history, he met his death. Refers to Pyrrhus and his death, a post-500 BC historical figure/event affecting the sanctuary location.
2.21.5 1 mythic high τοῦ δὲ ἐν τῇ ἀγορᾷ τῶν Ἀργείων οἰκοδομήματος οὐ μακρὰν χῶμα γῆς ἐστιν· ἐν δὲ αὐτῷ κεῖσθαι τὴν Μεδούσης λέγουσι τῆς Γοργόνος κεφαλήν. Not far from the building in the marketplace of the Argives, there is a mound of earth; they say that the head of the Gorgon Medusa lies within it. Medusa’s Gorgon head is a mythic object; the mound’s significance comes from that legend.
2.21.5 2 other high ἀπόντος δὲ τοῦ μύθου τάδε ἄλλα ἐς αὐτήν ἐστιν εἰρημένα· Apart from the mythical tradition, this other version about her is also recorded: A meta-reference to traditions about the subject, explicitly contrasting myth with another recorded account; not itself mythic or historical narrative.
2.21.5 3 mythic high Φόρκου μὲν θυγατέρα εἶναι, τελευτήσαντος δέ οἱ τοῦ πατρὸς βασιλεύειν τῶν περὶ τὴν λίμνην τὴν Τριτωνίδα οἰκούντων καὶ ἐπὶ θήραν τε ἐξιέναι καὶ ἐς τὰς μάχας ἡγεῖσθαι τοῖς Λίβυσι καὶ δὴ καὶ τότε ἀντικαθημένην στρατῷ πρὸς τὴν Περσέως δύναμιν---ἕπεσθαι γὰρ καὶ τῷ Περσεῖ λογάδας ἐκ Πελοποννήσου--- δολοφονηθῆναι νύκτωρ, καὶ τὸν Περσέα τὸ κάλλος ἔτι καὶ ἐπὶ νεκρῷ θαυμάζοντα οὕτω τὴν κεφαλὴν ἀποτεμόντα αὐτῆς ἄγειν τοῖς Ἕλλησιν ἐς ἐπίδειξιν. that she was a daughter of Phorcus, and upon her father's death she succeeded him as ruler of the people who dwell around Lake Tritonis; that she habitually went out hunting and led the Libyans into battle, and at that time indeed opposed her army to the force commanded by Perseus—for Perseus, too, was attended by chosen fighters from the Peloponnese. It is said she was treacherously murdered by night, and Perseus, even admiring her beauty in death, cut off her head in this way and brought it back to Greece as a marvel for display. Perseus, Phorcus, and the Libyan queen are figures from myth; the sentence narrates a mythic confrontation and aftermath.
2.21.6 1 other high Καρχηδονίῳ δὲ ἀνδρὶ Προκλεῖ τῷ Εὐκράτους ἕτερος λόγος ὅδε ἐφαίνετο εἶναι τοῦ προτέρου πιθανώτερος. A Carthaginian named Procles, son of Eucrates, presented another story, which seemed to him to be more credible than the previous one. This is a narrative remark about a different account being more credible, with no mythic event or historical event described.
2.21.6 2 other high Λιβύης ἡ ἔρημος καὶ ἄλλα παρέχεται θηρία ἀκούσασιν οὐ πιστὰ καὶ ἄνδρες ἐνταῦθα ἄγριοι καὶ ἄγριαι γίνονται γυναῖκες· ἔλεγέ τε ὁ Προκλῆς ἀπʼ αὐτῶν ἄνδρα ἰδεῖν κομισθέντα ἐς Ῥώμην. The desert of Libya produces creatures which are unbelievable to those who hear of them; moreover, wild men and women inhabit it; Procles claimed that he himself saw a man of this sort who had been brought to Rome. Descriptive geographical ethnography about Libya and its inhabitants; no mythic or post-500 BC historical event.
2.21.6 3 mythic high εἴκαζεν οὖν πλανηθεῖσαν γυναῖκα ἐκ τούτων καὶ ἀφικομένην ἐπὶ τὴν λίμνην τὴν Τριτωνίδα λυμαίνεσθαι τοὺς προσοίκους, ἐς ὃ Περσεὺς ἀπέκτεινεν αὐτήν· He reasoned, therefore, that a certain woman of these people had wandered forth and come to Lake Tritonis, bringing harm upon the local inhabitants, until Perseus killed her. Perseus killing a harmful woman at Lake Tritonis is a mythic episode.
2.21.6 4 mythic high Ἀθηνᾶν δέ οἱ συνεπιλαβέσθαι δοκεῖν τοῦ ἔργου, ὅτι οἱ περὶ τὴν λίμνην τὴν Τριτωνίδα ἄνθρωποι ταύτης εἰσὶν ἱεροί. He held the opinion that Athena joined Perseus in this deed because the people dwelling around Lake Tritonis considered her sacred. Athena's involvement in Perseus' deed is a mythic event, tied to a mythic explanation of her sacred status near Lake Tritonis.
2.21.7 1 mythic high ἐν δὲ Ἄργει παρὰ τοῦτο δὴ τὸ μνῆμα τῆς Γοργόνος Γοργοφόνης τάφος ἐστὶ τῆς Περσέως. In Argos, next to this monument, is the tomb of Gorgophone, daughter of Perseus. Refers to a tomb of Gorgophone, a figure from heroic myth/genealogy, and the monument is tied to that mythic lineage.
2.21.7 2 mythic high καὶ ἐφʼ ὅτῳ μὲν αὐτῇ τὸ ὄνομα ἐτέθη, δῆλον εὐθὺς ἀκούσαντι· The reason why she was given that name is immediately clear to anyone who hears it ("Gorgon Slayer"). Explains a myth-derived name, referring to Medusa/Gorgon lore rather than a historical event.
2.21.7 3 mythic high γυναικῶν δὲ πρώτην αὐτήν φασι τελευτήσαντος τοῦ ἀνδρὸς Περιήρους τοῦ Αἰόλου---τούτῳ γὰρ παρθένος συνῴκησε---, τὴν δὲ αὖθις Οἰβάλῳ γήμασθαι· They say she was the first among women who, after the death of her husband Perieres son of Aeolus—to whom she had been joined while still a maiden—married again, this time to Oebalus. Genealogical claim about Perieres, Aeolus, and Oebalus belongs to mythic family tradition.
2.21.7 4 other high πρότερον δὲ καθεστήκει ταῖς γυναιξὶν ἐπὶ ἀνδρὶ ἀποθανόντι χηρεύειν. Previously, it had been customary for women to remain widows when their husbands died. Describes a customary social practice, not a mythic or historical event.
2.21.8 1 other high τοῦ τάφου δὲ ἔμπροσθεν τρόπαιον λίθου πεποίηται κατὰ ἀνδρὸς Ἀργείου Λαφάους· In front of the tomb stands a trophy of stone, raised against the Argive Laphes. Describes a tomb marker and a stone trophy in front of it; antiquarian/topographical detail, not a mythic or historical event.
2.21.8 2 historical high τοῦτον γὰρ---γράφω δὲ ὁπόσα λέγουσιν αὐτοὶ περὶ σφῶν Ἀργεῖοι---τυραννοῦντα ἐξέβαλεν ἐπαναστὰς ὁ δῆμος, φυγόντα δὲ ἐς Σπάρτην Λακεδαιμόνιοι κατάγειν ἐπειρῶντο ἐπὶ τυραννίδι, νικήσαντες δὲ οἱ Ἀργεῖοι τῇ μάχῃ Λαφάην τε καὶ τῶν Λακεδαιμονίων τοὺς πολλοὺς ἀπέκτειναν. For this man—here I relate only what the Argives themselves say about their own affairs—when he was tyrant was expelled by an uprising of the people. Describes a tyrant’s expulsion by the people, a post-archaic political event rather than myth.
2.21.8 3 other high τὸ δὲ ἱερὸν τῆς Λητοῦς ἔστι μὲν οὐ μακρὰν τοῦ τροπαίου, τέχνη δὲ τὸ ἄγαλμα Πραξιτέλους. After he fled to Sparta, the Lacedaemonians tried to restore him to the tyranny, but the Argives prevailed in battle, killing Laphes and most of the Lacedaemonians. A topographical note identifying the shrine of Leto near the trophy and the statue as a work of Praxiteles.
2.21.9 1 mythic high τὴν δὲ εἰκόνα παρὰ τῇ θεῷ τῆς παρθένου Χλῶριν ὀνομάζουσι, Νιόβης μὲν θυγατέρα εἶναι λέγοντες, Μελίβοιαν δὲ καλεῖσθαι τὸ ἐξ ἀρχῆς· The image standing beside the goddess they call Chloris, asserting that she was a daughter of Niobe, though her original name was Meliboea. Mentions Niobe and a named figure identified as her daughter, a mythic genealogical claim.
2.21.9 2 mythic high ἀπολλυμένων δὲ ὑπὸ Ἀρτέμιδος καὶ Ἀπόλλωνος τῶν Ἀμφίονος παίδων περιγενέσθαι μόνην τῶν ἀδελφῶν ταύτην καὶ Ἀμύκλαν, περιγενέσθαι δὲ εὐξαμένους τῇ Λητοῖ. When the children of Amphion were being destroyed by Artemis and Apollo, she alone among her sisters survived, along with Amyclas, having prayed to Leto for mercy. Describes the mythic destruction of Amphion's children by Artemis and Apollo, a legendary event.
2.21.9 3 mythic medium Μελίβοιαν δὲ οὕτω δή τι παραυτίκα τε χλωρὰν τὸ δεῖμα ἐποίησε καὶ ἐς τὸ λοιπὸν τοῦ βίου παρέμεινεν ὡς καὶ τὸ ὄνομα ἐπὶ τῷ συμβάντι ἀντὶ Μελιβοίας αὐτῇ γενέσθαι Χλῶριν. At that moment fear made Meliboea turn so pale (chlōrē) that for the rest of her life she continued to show this pallor; thus, due to this incident, her name was changed from Meliboea to Chloris. Explains the origin of a personal name from an incident tied to a legendary figure, a mythic etiology rather than historical fact.
2.21.10 1 other high τούτους δή φασιν Ἀργεῖοι τὸ ἐξ ἀρχῆς οἰκοδομῆσαι τῇ Λητοῖ τὸν ναόν· The Argives indeed say that these were the ones who first built the temple of Leto. Antiquarian report about who first built a temple; not a mythic event or post-500 BC historical event.
2.21.10 2 mythic high ἐγὼ δὲ---πρόσκειμαι γὰρ πλέον τι ἢ οἱ λοιποὶ τῇ Ὁμήρου ποιήσει---δοκῶ τῇ Νιόβῃ τῶν παίδων μηδένα ὑπόλοιπον γενέσθαι. But I—for I attach somewhat greater importance than others to the poetry of Homer—believe that none of Niobe's children survived. Refers to Niobe and the fate of her children, a mythic event from Homeric tradition.
2.21.10 3 mythic high μαρτυρεῖ δέ μοι τὸ ἔπος τὼ δʼ ἄρα καὶ δοιώ περ ἐόντʼ ἀπὸ πάντας ὄλεσσαν. Hom. Il. 24.609 Homer’s verse, "But they destroyed the two remaining though they were among many others," confirms my opinion. Cites Homeric verse and refers to mythic narrative rather than historical or geographic description.
2.21.10 4 mythic high οὗτος μὲν δὴ τὸν οἶκον τὸν Ἀμφίονος ἐκ βάθρων ἀνατραπέντα οἶδε· Homer indeed knows well that the house of Amphion was utterly overthrown from its foundations. Refers to Amphion’s house, whose destruction belongs to mythic tradition and its landscape impact.