Pausanias Analysis

Passage 2.26.1 Class: Skeptical

κατὰ δὲ τὴν Λῆσσαν ἔχεται τῆς Ἀργείας ἡ Ἐπιδαυρίων· πρὶν δὲ ἢ κατʼ αὐτὴν γενέσθαι τὴν πόλιν, ἐπὶ τὸ ἱερὸν ἀφίξῃ τοῦ Ἀσκληπιοῦ. ταύτην τὴν χώραν οὐκ οἶδα οἵτινες πρότερον ᾤκησαν πρὶν Ἐπίδαυρον ἐλθεῖν ἐς αὐτήν· οὐ μὴν οὐδὲ τοὺς ἀπογόνους Ἐπιδαύρου πυθέσθαι παρὰ τῶν ἐπιχωρίων ἐδυνάμην. τελευταῖον δὲ πρὶν ἢ παραγενέσθαι Δωριέας ἐς Πελοπόννησον βασιλεῦσαί φασι Πιτυρέα Ἴωνος ἀπόγονον τοῦ Ξούθου. τοῦτον παραδοῦναι λέγουσιν ἀμαχεὶ τὴν γῆν Δηιφόντῃ καὶ Ἀργείοις·

Proper Nouns:

Δηιφόντης Δωριεύς Λῆσσα Ξοῦθος Πελοπόννησος Πιτυρεύς Ἀργεία Ἀργεῖοι Ἀσκληπιός Ἐπίδαυρος Ἐπίδαυρος Ἴων

Bordering upon Argolis, near Lessa, lies the territory of Epidauros. But before reaching the city itself, you will arrive at the sanctuary of Asklepios. Concerning the earlier inhabitants of this region, prior to Epidauros settling there, I cannot say who they were, nor was I able to hear anything from the local people about Epidauros' descendants. They say, however, that before the arrival of the Dorians into the Peloponnese, the last king there was Pityreus, a descendant of Ion, the son of Xouthos. They add that he surrendered his land without a fight to Deiphontes and the Argives.

Passage 2.26.2 Class: Skeptical

καὶ ὁ μὲν ἐς Ἀθήνας ὁμοῦ τοῖς πολίταις ἀφικόμενος ἐνταῦθα ᾤκησε, Δηιφόντης δὲ καὶ Ἀργεῖοι τὴν Ἐπιδαυρίαν ἔσχον. ἀπεσχίσθησαν δὲ οὗτοι τῶν ἄλλων Ἀργείων Τημένου τελευτήσαντος, Δηιφόντης μὲν καὶ Ὑρνηθὼ κατʼ ἔχθος τῶν Τημένου παίδων, ὁ δὲ σὺν αὐτοῖς στρατὸς Δηιφόντῃ καὶ Ὑρνηθοῖ πλέον ἢ Κείσῳ καὶ τοῖς ἀδελφοῖς νέμοντες. Ἐπίδαυρος δέ, ἀφʼ οὗ τὸ ὄνομα τῇ γῇ ἐτέθη, ὡς μέν φασιν Ἠλεῖοι, Πέλοπος ἦν· κατὰ δὲ Ἀργείων δόξαν καὶ τὰ ἔπη τὰς μεγάλας Ἠοίας ἦν Ἐπιδαύρῳ πατὴρ Ἄργος ὁ Διός· Ἐπιδαύριοι δὲ Ἀπόλλωνι Ἐπίδαυρον παῖδα προσποιοῦσιν.

Proper Nouns:

Δηιφόντης Ζεύς Κεῖσος Πέλοψ Τήμενος Ἀθῆναι Ἀπόλλων Ἀργεῖοι Ἀργεῖοι Ἄργος Ἐπίδαυρος Ἐπίδαυρος Ἐπίδαυρος Ἐπιδαυρία Ἐπιδαύριοι Ἠλεῖοι Ἠοῖαι Ὑρνηθώ

And he, coming to Athens, settled there along with the citizens, while Deiphontes and the Argives occupied Epidauria. These Argives separated themselves from the rest of the Argives after the death of Temenos, since Deiphontes and Hyrnetho were at enmity with Temenos' children, and the army with them more willingly supported Deiphontes and Hyrnetho than Keisos and his brothers. Epidaurus, from whom the land took its name, according to the Eleans was a son of Pelops. But according to the Argive tradition and to the verses of the poem called the Great Eoeae, he was the son of Argos, who was himself the son of Zeus. The Epidaurians, however, claim Epidaurus was a son of Apollo.

Passage 2.26.3 Class: Non-skeptical

Ἀσκληπιοῦ δὲ ἱερὰν μάλιστα εἶναι τὴν γῆν ἐπὶ λόγῳ συμβέβηκε τοιῷδε. Φλεγύαν Ἐπιδαύριοί φασιν ἐλθεῖν ἐς Πελοπόννησον πρόφασιν μὲν ἐπὶ θέᾳ τῆς χώρας, ἔργῳ δὲ κατάσκοπον πλήθους τῶν ἐνοικούντων καὶ εἰ τὸ πολὺ μάχιμον εἴη τῶν ἀνθρώπων· ἦν γὰρ δὴ Φλεγύας πολεμικώτατος τῶν τότε καὶ ἐπιὼν ἑκάστοτε ἐφʼ οὓς τύχοι τοὺς καρποὺς ἔφερε καὶ ἤλαυνε τὴν λείαν.

Proper Nouns:

Πελοπόννησος Φλεγύας Ἀσκληπιός Ἐπίδαυροι

The reason why this land is especially sacred to Asclepius is said to be as follows. According to the Epidaurians, Phlegyas came to the Peloponnese ostensibly to view the region, but in reality as a spy, to observe the population and to determine whether most of its people were fit for war. For Phlegyas was indeed the most warlike man of that time, and he made attacks wherever chance led him, carrying off crops and driving away plunder.

Passage 2.26.4 Class: Non-skeptical

ὅτε δὲ παρεγένετο ἐς Πελοπόννησον, εἵπετο ἡ θυγάτηρ αὐτῷ, λεληθυῖα ἔτι τὸν πατέρα ὅτι ἐξ Ἀπόλλωνος εἶχεν ἐν γαστρί. ὡς δὲ ἐν τῇ γῇ τῇ Ἐπιδαυρίων ἔτεκεν, ἐκτίθησι τὸν παῖδα ἐς τὸ ὄρος τοῦτο ὃ δὴ Τίτθιον ὀνομάζουσιν ἐφʼ ἡμῶν, τηνικαῦτα δὲ ἐκαλεῖτο Μύρτιον· ἐκκειμένῳ δὲ ἐδίδου μέν οἱ γάλα μία τῶν περὶ τὸ ὄρος ποιμαινομένων αἰγῶν, ἐφύλασσε δὲ ὁ κύων ὁ τοῦ αἰπολίου φρουρός.

Proper Nouns:

Μύρτιον Πελοπόννησος Τίτθιον Ἀπόλλων Ἐπίδαυροι

When she came into the Peloponnese, her father accompanied her, still unaware that his daughter carried within her womb a child conceived by Apollo. After she gave birth in the land of the Epidaurians, she exposed the infant on the mountain now called Titthion, though it was then named Myrtion. The child, while thus exposed, was fed with milk by one of the goats grazing about the mountain, and was guarded by the watchdog that protected the herd.

Passage 2.26.5 Class: Non-skeptical

Ἀρεσθάνας δὲ---ὄνομα γὰρ τῷ ποιμένι τοῦτο ἦν---ὡς τὸν ἀριθμὸν οὐχ εὕρισκεν ὁμολογοῦντα τῶν αἰγῶν καὶ ὁ κύων ἅμα ἀπεστάτει τῆς ποίμνης, οὕτω τὸν Ἀρεσθάναν ἐς πᾶν φασιν ἀφικνεῖσθαι ζητήσεως, εὑρόντα δὲ ἐπιθυμῆσαι τὸν παῖδα ἀνελέσθαι· καὶ ὡς ἐγγὺς ἐγίνετο, ἀστραπὴν ἰδεῖν ἐκλάμψασαν ἀπὸ τοῦ παιδός, νομίσαντα δὲ εἶναι θεῖόν τι, ὥσπερ ἦν, ἀποτραπέσθαι. ὁ δὲ αὐτίκα ἐπὶ γῆν καὶ θάλασσαν πᾶσαν ἠγγέλλετο τά τε ἄλλα ὁπόσα βούλοιτο εὑρίσκειν ἐπὶ τοῖς κάμνουσι καὶ ὅτι ἀνίστησι τεθνεῶτας.

Proper Nouns:

Ἀρεσθάνης

But Aresthanas—for this was the shepherd's name—as he found the number of his goats not matching up, and as the dog also kept apart from the flock, became, they say, entirely absorbed in searching. When he had found the child, he wished to take him up. Yet, as he approached, he saw a flash of lightning shining forth from the child. Considering this to be something divine, as indeed it was, he turned away. Immediately thereafter, the child became known widely over the entire earth and every sea, both for discovering remedies for the sick according to his will, and also for raising the dead.

Passage 2.26.6 Class: Non-skeptical

λέγεται δὲ καὶ ἄλλος ἐπʼ αὐτῷ λόγος, Κορωνίδα κύουσαν Ἀσκληπιὸν Ἴσχυι τῷ Ἐλάτου συγγενέσθαι, καὶ τὴν μὲν ἀποθανεῖν ὑπὸ Ἀρτέμιδος ἀμυνομένης τῆς ἐς τὸν Ἀπόλλωνα ὕβρεως, ἐξημμένης δὲ ἤδη τῆς πυρᾶς ἁρπάσαι λέγεται τὸν παῖδα Ἑρμῆς ἀπὸ τῆς φλογός.

Proper Nouns:

Κορωνίς Ἀπόλλων Ἀσκληπιός Ἄρτεμις Ἐλάτος Ἑρμῆς Ἴσχυς

Another account is also told of him, that Coronis, while pregnant with Asclepius, had intercourse with Ischys, the son of Elatus; and Artemis, avenging this affront against Apollo, killed the woman. But it is said that when the pyre had already been lit, Hermes snatched the child from the flames.

Passage 2.26.7 Class: Skeptical

ὁ δὲ τρίτος τῶν λόγων ἥκιστα ἐμοὶ δοκεῖν ἀληθής ἐστιν, Ἀρσινόης ποιήσας εἶναι τῆς Λευκίππου παῖδα Ἀσκληπιόν. Ἀπολλοφάνει γὰρ τῷ Ἀρκάδι ἐς Δελφοὺς ἐλθόντι καὶ ἐρομένῳ τὸν θεὸν εἰ γένοιτο ἐξ Ἀρσινόης Ἀσκληπιὸς καὶ Μεσσηνίοις πολίτης εἴη, ἔχρησεν ἡ Πυθία· ὦ μέγα χάρμα βροτοῖς βλαστὼν Ἀσκληπιὲ πᾶσιν, ὃν Φλεγυηὶς ἔτικτεν ἐμοὶ φιλότητι μιγεῖσα ἱμερόεσσα Κορωνὶς ἐνὶ κραναῇ Ἐπιδαύρῳ. Unknown οὗτος ὁ χρησμὸς δηλοῖ μάλιστα οὐκ ὄντα Ἀσκληπιὸν Ἀρσινόης, ἀλλὰ Ἡσίοδον ἢ τῶν τινα ἐμπεποιηκότων ἐς τὰ Ἡσιόδου τὰ ἔπη συνθέντα ἐς τὴν Μεσσηνίων χάριν.

Proper Nouns:

Δελφοί Κορωνίς Λεύκιππος Μεσσήνιοι Μεσσήνιοι Πυθία Φλεγύη Ἀπολλοφάνης Ἀρκάς Ἀρσινόη Ἀσκληπιός Ἐπίδαυρος Ἡσίοδος

The third account seems to me least truthful, making Asclepius the son of Arsinoe, daughter of Leucippus. For when Apollophanes the Arcadian came to Delphi and asked the god if Asclepius was born from Arsinoe and thus was citizen among the Messenians, the Pythia prophesied: "O Asclepius, sprung as great joy for mortals everywhere, Whom Coronis the fair bore, mixing in love with me, In rocky Epidaurus, daughter of Phlegyas." This oracle clearly indicates that Asclepius is not the son of Arsinoe, but that Hesiod, or one of those who adapted Hesiod’s poems, composed this genealogy to please the Messenians.

Passage 2.26.8 Class: Non-skeptical

μαρτυρεῖ δέ μοι καὶ τόδε ἐν Ἐπιδαύρῳ τὸν θεὸν γενέσθαι· τὰ γὰρ Ἀσκληπιεῖα εὑρίσκω τὰ ἐπιφανέστατα γεγονότα ἐξ Ἐπιδαύρου. τοῦτο μὲν γὰρ Ἀθηναῖοι, τῆς τελετῆς λέγοντες Ἀσκληπιῷ μεταδοῦναι, τὴν ἡμέραν ταύτην Ἐπιδαύρια ὀνομάζουσι καὶ θεὸν ἀπʼ ἐκείνου φασὶν Ἀσκληπιόν σφισι νομισθῆναι· τοῦτο δὲ Ἀρχίας ὁ Ἀρισταίχμου, τὸ συμβὰν σπάσμα θηρεύοντί οἱ περὶ τὸν Πίνδασον ἰαθεὶς ἐν τῇ Ἐπιδαυρίᾳ, τὸν θεὸν ἐπηγάγετο ἐς Πέργαμον.

Proper Nouns:

Πέργαμος Πίνδασος Ἀθηναῖοι Ἀρίσταιχμος Ἀρχίας Ἀσκληπιεῖον Ἀσκληπιός Ἀσκληπιός Ἐπίδαυρος Ἐπίδαυρος Ἐπίδαυρος Ἐπιδαύρια

This fact also testifies to me that the god originated in Epidaurus: for I find that the most renowned sanctuaries of Asclepius originated from Epidaurus. Firstly, the Athenians, asserting that they shared their rites with Asclepius, named this festival-day Epidauria, and say that from that place Asclepius came into worship among them as a god. Secondly, Archias, son of Aristaechmus, who while hunting near Pindasos received an accidental sprain, was healed in Epidauria and consequently introduced the god into Pergamum.

Passage 2.26.9 Class: Non-skeptical

ἀπὸ δὲ τοῦ Περγαμηνῶν Σμυρναίοις γέγονεν ἐφʼ ἡμῶν Ἀσκληπιεῖον τὸ ἐπὶ θαλάσσῃ. τὸ δʼ ἐν Βαλάγραις ταῖς Κυρηναίων ἐστὶν Ἀσκληπιὸς καλούμενος Ἰατρὸς ἐξ Ἐπιδαύρου καὶ οὗτος. ἐκ δὲ τοῦ παρὰ Κυρηναίοις τὸ ἐν Λεβήνῃ τῇ Κρητῶν ἐστιν Ἀσκληπιεῖον. διάφορον δὲ Κυρηναίοις τοσόνδε ἐς Ἐπιδαυρίους ἐστίν, ὅτι αἶγας οἱ Κυρηναῖοι θύουσιν, Ἐπιδαυρίοις οὐ καθεστηκότος.

Proper Nouns:

Βάλαγραι Κρήτη Κυρήνη Κυρήνη Κυρήνη Λεβήνη Πέργαμον Σμύρνη Ἀσκληπιεῖον Ἀσκληπιός Ἐπίδαυρος Ἐπίδαυρος Ἐπίδαυρος Ἰατρός

In our time, the people of Smyrna established their sea-side sanctuary of Asclepius from the temple belonging to the Pergamenians. The one in Balagrae, which belongs to the Cyrenaeans, houses an image of Asclepius called “the Healer,” which was also brought from Epidaurus. From this sanctuary among the Cyrenaeans originated the sanctuary of Asclepius at Lebena in Crete. The Cyrenaeans diverge from the Epidaurians in this respect: the Cyrenaeans sacrifice goats, a custom not practiced by the Epidaurians.

Passage 2.26.10 Class: Skeptical

θεὸν δὲ Ἀσκληπιὸν νομισθέντα ἐξ ἀρχῆς καὶ οὐκ ἀνὰ χρόνον λαβόντα τὴν φήμην τεκμηρίοις καὶ ἄλλοις εὑρίσκω καὶ Ὁμήρου μαρτυρεῖ μοι τὰ περὶ Μαχάονος ὑπὸ Ἀγαμέμνονος εἰρημένα Ταλθύβιʼ, ὅττι τάχιστα Μαχάονα δεῦρο κάλεσσον φῶτʼ Ἀσκληπιοῦ υἱόν, Hom. Il. 4.193 ὡς ἂν εἰ λέγοι θεοῦ παῖδα ἄνθρωπον.

Proper Nouns:

Μαχάων Ταλθύβιος θεός Ἀγαμέμνων Ἀσκληπιός Ἀσκληπιός Ἰλιάς (Ὁμήρου) Ὅμηρος

I find evidence, both from Homer and other arguments, that Asclepius was regarded as a god from the beginning rather than acquiring this reputation gradually over time. Homer bears witness for me by the words that Agamemnon addressed to Talthybius about Machaon: "Immediately call Machaon here, the man who is the son of Asclepius," as though he were addressing a mortal as the child of a god.

Legend:

Chapter 2.26