Pausanias Analysis

Passage 3.16.1 Class: Non-skeptical

πλησίον δὲ Ἱλαείρας καὶ Φοίβης ἐστὶν ἱερόν· ὁ δὲ ποιήσας τὰ ἔπη τὰ Κύπρια θυγατέρας αὐτὰς Ἀπόλλωνός φησιν εἶναι. κόραι δὲ ἱερῶνταί σφισι παρθένοι, καλούμεναι κατὰ ταὐτὰ ταῖς θεαῖς καὶ αὗται Λευκιππίδες. τὸ μὲν δὴ ἕτερον τῶν ἀγαλμάτων ἱερασαμένη τις ταῖς θεαῖς Λευκιππὶς ἐπεκόσμησε, πρόσωπον ἀντὶ τοῦ ἀρχαίου ποιησαμένη τῆς ἐφʼ ἡμῶν τέχνης τὸ δὲ ἕτερον μὴ καὶ τοῦτο ἐπικοσμεῖν αὐτὴν ἀπεῖπεν ὄνειρον. ἐνταῦθα ἀπήρτηται ᾠὸν τοῦ ὀρόφου κατειλημένον ταινίαις· εἶναι δέ φασιν ᾠὸν ἐκεῖνο ὃ τεκεῖν Λήδαν ἔχει λόγος.

Proper Nouns:

Κύπρια Λήδα Λευκιππίδες Λευκιππίς Φοίβη Ἀπόλλων Ἱλαείρα

Near (the statues of) Hilaeira and Phoebe there is a sanctuary; the author of the Cyprian verses says these goddesses are daughters of Apollo. Maidens who serve as priestesses for them are called Leucippides, named after the goddesses themselves. One of the statues was decorated by a woman named Leucippis who served as priestess to these goddesses; she altered the face into the contemporary artistic style, replacing its original appearance, but a dream prevented her from likewise adorning the other statue. In this sanctuary, an egg is suspended from the roof, wrapped around with ribbons. They say that this is the very egg which tradition relates was laid by Leda.

Passage 3.16.2 Class: Non-skeptical

ὑφαίνουσι δὲ κατὰ ἔτος αἱ γυναῖκες τῷ Ἀπόλλωνι χιτῶνα τῷ ἐν Ἀμύκλαις, καὶ τὸ οἴκημα ἔνθα ὑφαίνουσι Χιτῶνα ὀνομάζουσιν. οἰκία δὲ αὐτοῦ πεποίηται πλησίον· τὸ δὲ ἐξ ἀρχῆς φασιν αὐτὴν οἰκῆσαι τοὺς Τυνδάρεω παῖδας, χρόνῳ δὲ ὕστερον ἐκτήσατο Φορμίων Σπαρτιάτης. παρὰ τοῦτον ἀφίκοντο οἱ Διόσκουροι ξένοις ἀνδράσιν ἐοικότες· ἥκειν δὲ ἐκ Κυρήνης φήσαντες καταχθῆναί τε ἠξίουν παρʼ αὐτῷ καὶ οἴκημα ᾐτοῦντο ᾧ μάλιστα ἔχαιρον, ἡνίκα μετὰ ἀνθρώπων ἦσαν.

Proper Nouns:

Διόσκουροι Κυρήνη Σπαρτιάτης Τυνδάρεως Φορμίων Ἀμύκλαι Ἀπόλλων

Each year the women weave a tunic for Apollo at Amyclae, and the building in which they weave is named the Chiton (Tunic). Nearby is a dwelling-house; originally, they say, the sons of Tyndareus lived in it, but in later times it came into the possession of Phormion, a Spartan. The Dioscuri came to him, appearing as foreigners; they claimed to have come from Cyrene, asked for lodging in his house, and requested specifically the room they had particularly enjoyed when they were among men.

Passage 3.16.3 Class: Non-skeptical

ὁ δὲ οἰκίας μὲν τῆς ἄλλης ἐκέλευεν αὐτοὺς ἔνθα ἂν ἐθέλωσιν οἰκῆσαι, τὸ δὲ οἴκημα οὐκ ἔφη δώσειν· θυγάτηρ γὰρ ἔτυχέν οἱ παρθένος ἔχουσα ἐν αὐτῷ δίαιταν. ἐς δὲ τὴν ὑστεραίαν παρθένος μὲν ἐκείνη καὶ θεραπεία πᾶσα ἡ περὶ τὴν παῖδα ἠφάνιστο, Διοσκούρων δὲ ἀγάλματα ἐν τῷ οἰκήματι εὑρέθη καὶ τράπεζά τε καὶ σίλφιον ἐπʼ αὐτῇ.

Proper Nouns:

Διόσκουροι

He told them they could occupy any other part of the house they wished, but said he would not yield that particular chamber, because his unmarried daughter happened to be using it as her quarters. However, on the next day, the maiden and all her attendants who cared for her had vanished, while within the chamber were found images of the Dioscuri, and a table with silphium upon it.

Passage 3.16.4 Class: Non-skeptical

τάδε μὲν οὕτω γενέσθαι λέγουσιν· ἰόντι δὲ ὡς ἐπὶ τὰς πύλας ἀπὸ τοῦ Χιτῶνος Χίλωνός ἐστιν ἡρῷον τοῦ σοφοῦ νομιζομένου καὶ Ἀθηνοδώρου τῶν ὁμοῦ Δωριεῖ τῷ Ἀναξανδρίδου σταλέντων ἐς Σικελίαν· ἐστάλησαν δὲ τὴν Ἐρυκίνην χώραν νομίζοντες τῶν ἀπογόνων τῶν Ἡρακλέους εἶναι καὶ οὐ βαρβάρων τῶν ἐχόντων. Ἡρακλέα γὰρ ἔχει λόγος παλαῖσαι πρὸς Ἔρυκα ἐπὶ τοῖσδε εἰρημένοις, ἢν μὲν Ἡρακλῆς νικήσῃ, γῆν τὴν Ἔρυκος Ἡρακλέους εἶναι, κρατηθέντος δὲ τῇ πάλῃ βοῦς τὰς Γηρυόνου---

Proper Nouns:

Γηρυόνης Δωριεύς Σικελία Χίλων Χιτών Ἀθηνόδωρος Ἀναξανδρίδης Ἐρυκίνη Ἔρυξ Ἔρυξ Ἡρακλῆς Ἡρακλῆς

These things occurred, it is said, in the manner given above. Proceeding toward the gates from the place called Chiton, there is a hero-shrine of Chilon, reputed as one of the wise men, and also that of Athenodorus, who was sent to Sicily together with Dorieus, the son of Anaxandridas. They went forth, believing that the territory of Eryx belonged rightly to the descendants of Heracles, rather than to the barbarians who held it. For tradition relates that Heracles wrestled against Eryx on the following condition: if Heracles defeated him, the land of Eryx would belong to Heracles, but if Heracles should be overcome, he would yield the cattle of Geryon—

Passage 3.16.5 Class: Non-skeptical

ταύτας γὰρ τότε ἤλαυνεν Ἡρακλῆς, διανηξαμένας δὲ ἐπὶ Σικελίαν κατὰ τὸν ἔλαιον τὸν κυφὸν ἀνευρήσων ἐπιδιέβη---τὰς οὖν βοῦς ἔδει κρατηθέντος Ἡρακλέους τὸν Ἔρυκα ἄγοντα οἴχεσθαι. τὸ δὲ εὐμενὲς ἐκ τῶν θεῶν οὐ κατὰ ταὐτὰ Ἡρακλεῖ καὶ ὕστερον Δωριεῖ τῷ Ἀναξανδρίδου παρεγένετο, ἀλλὰ Ἡρακλῆς μὲν ἀποκτίννυσιν Ἔρυκα, Δωριέα δὲ αὐτόν τε καὶ τῆς στρατιᾶς διέφθειραν τὸ πολὺ Ἐγεσταῖοι.

Proper Nouns:

Δωριεύς Δωριεύς Σικελία θεοί Ἀναξάνδριδος Ἐγεσταῖοι Ἔρυξ Ἡρακλῆς Ἡρακλῆς Ἡρακλῆς

For at that time Heracles was driving these cattle, and when they swam away toward Sicily, he crossed over in pursuit, arriving at the place known as "the Bent Olive." Now Eryx would have carried away the cattle if Heracles had been defeated. But divine favor, which attended Heracles, was not equally favorable later to Dorieus, the son of Anaxandridas; for whereas Heracles slew Eryx, the Egestaeans destroyed Dorieus and the greater part of his army.

Passage 3.16.6 Class: Non-skeptical

Λακεδαιμόνιοι δὲ καὶ Λυκούργῳ τῷ θεμένῳ τοὺς νόμους οἷα δὴ θεῷ πεποιήκασι καὶ τούτῳ ἱερόν. τάφος δέ ἐστιν ὄπισθε μὲν τοῦ ναοῦ τῷ Λυκούργου παιδὶ Εὐκόσμῳ, πρὸς δὲ τῷ βωμῷ Λαθρίας καὶ Ἀναξάνδρας· αἱ δὲ αὐταί τε ἦσαν δίδυμοι καὶ ἐπὶ τούτῳ σφᾶς οἱ τʼ Ἀριστοδήμου παῖδες ἅτε ὄντες καὶ αὐτοὶ δίδυμοι λαμβάνουσι, θυγατέρες δὲ ἦσαν Θερσάνδρου τοῦ Ἀγαμηδίδα, βασιλεύοντος μὲν Κλεωναίων, τετάρτου δὲ ἀπογόνου Κτησίππου τοῦ Ἡρακλέους. τοῦ ναοῦ δὲ ἀπαντικρὺ μνῆμα Θεοπόμπου τοῦ Νικάνδρου, τὸ δὲ Εὐρυβιάδου Λακεδαιμονίων τριήρεσιν ἐπʼ Ἀρτεμισίῳ καὶ Σαλαμῖνι ναυμαχήσαντος πρὸς Μήδους, πλησίον δὲ Ἀστραβάκου καλούμενόν ἐστιν ἡρῷον.

Proper Nouns:

Εὐρυβιάδης Εὔκοσμος Θέρσανδρος Θεόπομπος Κλεωναῖοι Κτήσιππος Λαθρία Λακεδαίμονιοι Λακεδαιμόνιοι Λυκοῦργος Μῆδος Νίκανδρος Σαλαμίς Ἀγαμήδης Ἀναξάνδρα Ἀριστοδήμης Ἀρτεμίσιον Ἀστράβακος Ἡρακλῆς

The Lacedaemonians have likewise erected a sanctuary to Lycurgus, the one who established their laws, and honor him as if he were indeed a god. Behind the temple is the tomb of Eucosmus, the son of Lycurgus, and near the altar are the tombs of Lathria and Anaxandra. These two were twins, and for this reason were married by the sons of Aristodemus, who were also themselves twins. They were daughters of Thersander, son of Agamedidas, who was king of the Cleonaeans, and the fourth descendant from Ctesippus, the son of Heracles. Opposite the temple is the monument of Theopompus, son of Nicander, as well as that of Eurybiades, who commanded the Lacedaemonian ships when they fought against the Medes at Artemisium and Salamis. Close by stands a sanctuary called the heroon of Astrabacus.

Passage 3.16.7 Class: Skeptical

τὸ δὲ χωρίον τὸ ἐπονομαζόμενον Λιμναῖον Ὀρθίας ἱερόν ἐστιν Ἀρτέμιδος. τὸ ξόανον δὲ ἐκεῖνο εἶναι λέγουσιν ὅ ποτε καὶ Ὀρέστης καὶ Ἰφιγένεια ἐκ τῆς Ταυρικῆς ἐκκλέπτουσιν· ἐς δὲ τὴν σφετέραν Λακεδαιμόνιοι κομισθῆναί φασιν Ὀρέστου καὶ ἐνταῦθα βασιλεύοντος. καί μοι εἰκότα λέγειν μᾶλλόν τι δοκοῦσιν ἢ Ἀθηναῖοι. ποίῳ γὰρ δὴ λόγῳ κατέλιπεν ἂν ἐν Βραυρῶνι Ἰφιγένεια τὸ ἄγαλμα; ἢ πῶς, ἡνίκα Ἀθηναῖοι τὴν χώραν ἐκλιπεῖν παρεσκευάζοντο, οὐκ ἐσέθεντο καὶ τοῦτο ἐς τὰς ναῦς;

Proper Nouns:

Βραυρών Λακεδαιμόνιοι Λιμναῖον Ταυρίς Ἀθηναῖοι Ἄρτεμις Ἰφιγένεια Ὀρέστης Ὀρέστης Ὀρθία

The place called Limnaion is sacred to Artemis Orthia. They say the wooden idol here is the very one that Orestes and Iphigenia once stole from Tauris. The Lacedaemonians claim it was brought to their land when Orestes was king here. To me their account seems more plausible than the Athenians'. For by what logic would Iphigenia have left the statue behind at Brauron? Or how, when the Athenians were readying themselves to abandon their land, did they not place even this statue onto their ships?

Passage 3.16.8 Class: Skeptical

καίτοι διαμεμένηκεν ἔτι καὶ νῦν τηλικοῦτο ὄνομα τῇ Ταυρικῇ θεῷ, ὥστε ἀμφισβητοῦσι μὲν Καππάδοκες καὶ οἱ τὸν Εὔξεινον οἰκοῦντες τὸ ἄγαλμα εἶναι παρὰ σφίσιν, ἀμφισβητοῦσι δὲ καὶ Λυδῶν οἷς ἐστιν Ἀρτέμιδος ἱερὸν Ἀναιίτιδος. Ἀθηναίοις δὲ ἄρα παρώφθη γενόμενον λάφυρον τῷ Μήδῳ· τὸ γὰρ ἐκ Βραυρῶνος ἐκομίσθη τε ἐς Σοῦσα καὶ ὕστερον Σελεύκου δόντος Σύροι Λαοδικεῖς ἐφʼ ἡμῶν ἔχουσι.

Proper Nouns:

Βραυρών Εὔξεινος Καππάδοκες Λαοδίκεια Λυδοί Μῆδος Σελεύκος Σοῦσα Σύροι Ταυρική Ἀθηναῖοι Ἀναιῖτις Ἄρτεμις

Even now, indeed, the renown of the Tauric goddess persists to such an extent that the Cappadocians and those dwelling around the Euxine Sea dispute the claim that her image is among them, and the Lydians likewise, who possess the sanctuary of Artemis Anaïtis, contest it as well. But evidently it eluded the Athenians when it became spoil carried off by the Mede; for the statue brought from Brauron was taken to Susa and later, by the gift of Seleucus, the Syrians of Laodicea hold it in my day.

Passage 3.16.9 Class: Non-skeptical

μαρτύρια δέ μοι καὶ τάδε, τὴν ἐν Λακεδαίμονι Ὀρθίαν τὸ ἐκ τῶν βαρβάρων εἶναι ξόανον· τοῦτο μὲν γὰρ Ἀστράβακος καὶ Ἀλώπεκος οἱ Ἴρβου τοῦ Ἀμφισθένους τοῦ Ἀμφικλέους τοῦ Ἄγιδος τὸ ἄγαλμα εὑρόντες αὐτίκα παρεφρόνησαν· τοῦτο δὲ οἱ Λιμνᾶται Σπαρτιατῶν καὶ Κυνοσουρεῖς καὶ οἱ ἐκ Μεσόας τε καὶ Πιτάνης θύοντες τῇ Ἀρτέμιδι ἐς διαφοράν, ἀπὸ δὲ αὐτῆς καὶ ἐς φόνους προήχθησαν, ἀποθανόντων δὲ ἐπὶ τῷ βωμῷ πολλῶν νόσος ἔφθειρε τοὺς λοιπούς.

Proper Nouns:

Κυνοσουρεύς Λακεδαίμων Λιμνᾶται Μεσόα Πιτάνη Σπαρτιάτης Ἀλώπεκος Ἀμφικλῆς Ἀμφισθένης Ἀρτεμις Ἀστράβακος Ἄγις Ἴρβος Ὀρθία

I have further evidence that the wooden image of Orthia at Sparta originated from the barbarians. Astrabacus and Alopecus, sons of Irbus, son of Amphisthenes, son of Amphicles, son of Agis, upon discovering this image, immediately lost their minds. Moreover, while sacrificing to Artemis, the Limnatians among the Spartans, together with the Cynosurians, and those from Mesoa and Pitane, fell into dissension; this strife escalated into killings. After many had perished at the altar, disease began destroying those who survived.

Passage 3.16.10 Class: Non-skeptical

καί σφισιν ἐπὶ τούτῳ γίνεται λόγιον αἵματι ἀνθρώπων τὸν βωμὸν αἱμάσσειν· θυομένου δὲ ὅντινα ὁ κλῆρος ἐπελάμβανε, Λυκοῦργος μετέβαλεν ἐς τὰς ἐπὶ τοῖς ἐφήβοις μάστιγας, ἐμπίπλαταί τε οὕτως ἀνθρώπων αἵματι ὁ βωμός. ἡ δὲ ἱέρεια τὸ ξόανον ἔχουσά σφισιν ἐφέστηκε· τὸ δέ ἐστιν ἄλλως μὲν κοῦφον ὑπὸ σμικρότητος, ἢν δὲ οἱ

Proper Nouns:

Λυκοῦργος

And upon this matter, they received an oracle commanding them to stain the altar with human blood. When they sacrificed whomever chance selected by lot, Lycurgus changed this practice to the scourging of youths, and in this way the altar became filled with human blood. The priestess stands beside them holding the wooden image, which otherwise is light because of its small size, but if ever the goddess—

Passage 3.16.11 Class: Non-skeptical

μαστιγοῦντές ποτε ὑποφειδόμενοι παίωσι κατὰ ἐφήβου κάλλος ἢ ἀξίωμα, τότε ἤδη τῇ γυναικὶ τὸ ξόανον γίνεται βαρὺ καὶ οὐκέτι εὔφορον, ἡ δὲ ἐν αἰτίᾳ τοὺς μαστιγοῦντας ποιεῖται καὶ πιέζεσθαι διʼ αὐτούς φησιν. οὕτω τῷ ἀγάλματι ἀπὸ τῶν ἐν τῇ Ταυρικῇ θυσιῶν ἐμμεμένηκεν ἀνθρώπων αἵματι ἥδεσθαι· καλοῦσι δὲ οὐκ Ὀρθίαν μόνον ἀλλὰ καὶ Λυγοδέσμαν τὴν αὐτήν, ὅτι ἐν θάμνῳ λύγων εὑρέθη, περιειληθεῖσα δὲ ἡ λύγος ἐποίησε τὸ ἄγαλμα ὀρθόν.

Proper Nouns:

Λυγοδέσμα Ταυρική Ὀρθία

If ever those doing the whipping spare the blows from moderation due to the beauty or rank of the youth, then immediately the wooden image becomes heavy for the woman and no longer easily carried. She then blames those administering the lashes and claims she is being oppressed on their account. Thus has remained with this image a delight in the human blood derived from the sacrifices in Tauris. They call her not only Orthia but also Lygodesma ("Bound with Willow"), because she was found in a thicket of willow bushes, and the willow, having encircled it, kept the image upright.

Legend:

Chapter 3.16