Pausanias, Description of Greece, ed. Friedrich Spiro, 4.32

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[1]
τὸ δὲ ὀνομαζόμενον παρὰ Μεσσηνίων ἱεροθέσιον ἔχει μὲν θεῶν ἀγάλματα ὁπόσους νομίζουσιν Ἕλληνες, ἔχει δὲ χαλκῆν εἰκόνα Ἐπαμινώνδου. κεῖνται δὲ καὶ ἀρχαῖοι τρίποδες· ἀπύρους αὐτοὺς καλεῖ Ὅμηρος. τὰ δὲ ἀγάλματα τὰ ἐν τῷ γυμνασίῳ ποιήματά ἐστιν
ἀνδρῶν Αἰγυπτίων, Ἑρμῆς καὶ Ἡρακλῆς τε καὶ Θησεύς. τούτους μὲν δὴ τοῖς πᾶσιν Ἕλλησι καὶ ἤδη τῶν βαρβάρων πολλοῖς περί τε γυμνάσια καὶ ἐν παλαίστραις καθέστηκεν ἔχειν ἐν τιμῇ·

[2] Αἰθίδαν δὲ ἐμαυτοῦ πρεσβύτερον ὄντα εὕρισκον, γενομένῳ δέ οἱ χρήμασιν οὐκ ἀδυνάτῳ τιμαὶ παρὰ Μεσσηνίων ὑπάρχουσιν ἅτε ἥρωι. εἰσὶ δὲ τῶν Μεσσηνίων οἳ τῷ Αἰθίδᾳ χρήματα μὲν γενέσθαι πολλὰ ἔλεγον, οὐ μέντοι τοῦτόν γε εἶναι τὸν ἐπειργασμένον τῇ στήλῃ, πρόγονον δὲ καὶ ὁμώνυμον ἄνδρα τῷ Αἰθίδᾳ· Αἰθίδαν δὲ τὸν πρότερον ἡγήσασθαι τοῖς Μεσσηνίοις φασίν, ἡνίκα ἐν τῇ νυκτὶ Δημήτριός σφισιν ὁ Φιλίππου μηδαμῶς ἐλπίσασιν αὐτός τε καὶ ἡ στρατιὰ λανθάνουσιν ἐσελθόντες ἐς τὴν πόλιν.

[3]
καὶ Ἀριστομένους δὲ μνῆμά ἐστιν ἐνταῦθα· οὐ κενὸν δὲ εἶναι τὸ μνῆμα λέγουσιν, ἀλλʼ ἐρομένου μου τρόπον τε ὅντινα καὶ ὁπόθεν Ἀριστομένους κομίσαιντο τὰ ὀστᾶ, μεταπέμψασθαι μὲν ἐκ Ῥόδου φασί, τὸν δὲ ἐν Δελφοῖς θεὸν τὸν κελεύσαντα εἶναι. πρός τε δὴ τούτοις ἐδίδασκόν με ὁποῖα ἐπὶ τῷ τάφῳ δρῶσι. ταῦρον ὅντινα ἐναγίζειν μέλλουσιν, ἀγαγόντες ἐπὶ τὸ μνῆμα ἔδησαν πρὸς τὸν ἑστηκότα ἐπὶ τῷ τάφῳ κίονα· ὁ δὲ ἅτε ἄγριος καὶ ἀήθης δεσμῶν οὐκ ἐθέλει μένειν· θορυβουμένῳ δέ οἱ καὶ σκιρτῶντι ἢν ὁ κίων κινηθῇ, Μεσσηνίοις ἐστὶν αἴσιον, οὐ κινηθέντος δὲ ἀσύμφορα ἐπαγγέλλει τὸ σημεῖον.

[4] παραγενέσθαι δὲ Ἀριστομένην καὶ τῷ περὶ Λεῦκτρα ἀγῶνι ἐθέλουσιν οὐ μετὰ ἀνθρώπων ἔτι ὄντα, καὶ ἀμῦναί τε αὐτόν φασι Θηβαίοις 0 καὶ μάλιστα γενέσθαι τοῦ ἀτυχήματος Λακεδαιμονίοις αἴτιον. ἐγὼ δὲ Χαλδαίους καὶ Ἰνδῶν τοὺς μάγους πρώτους οἶδα εἰπόντας ὡς ἀθάνατός ἐστιν ἀνθρώπου ψυχή, καί σφισι καὶ Ἑλλήνων ἄλλοι τε ἐπείσθησαν καὶ οὐχ ἥκιστα Πλάτων ὁ Ἀρίστωνος· εἰ δὲ ἀποδέχεσθαι καὶ οἱ πάντες ἐθελήσουσιν, ἐκεῖνό γε ἀντειπεῖν οὐκ ἔνεστι μὴ οὐ τὸν πάντα αἰῶνα Ἀριστομένει τὸ μῖσος τὸ ἐς Λακεδαιμονίους ἐνεστάχθαι.

[5] ἃ δὲ αὐτὸς ἤκουσα ἐν Θήβαις, εἰκὸς μέν τι παρείχετο ἐς τὸν Μεσσηνίων λόγον, οὐ μὴν παντάπασί γέ ἐστιν αὐτοῖς ὡμολογηκότα. φασὶ δὲ οἱ Θηβαῖοι μελλούσης τῆς μάχης ἔσεσθαί σφισιν ἐν Λεύκτροις ἐς ἄλλα τε ἀποστεῖλαι χρηστήρια καὶ ἐρησομένους τὸν ἐν Λεβαδείᾳ θεόν. λέγεται μὲν οὖν καὶ τὰ παρὰ τοῦ Ἰσμηνίου καὶ τοῦ Πτῴου, πρὸς δὲ τὰ ἐν Ἄβαις τε χρησθέντα καὶ τὰ ἐν Δελφοῖς· Τροφώνιον δέ φασιν εἰπεῖν ἑξαμέτρῳ·

πρὶν δορὶ συμβαλέειν ἐχθροῖς, στήσασθε τρόπαιον,

ἀσπίδα κοσμήσαντες ἐμήν, τὴν εἵσατο νηῷ

θοῦρος Ἀριστομένης Μεσσήνιος. αὐτὰρ ἐγώ τοι

ἀνδρῶν δυσμενέων φθίσω στρατὸν ἀσπιστάων.

[6] ἀφικομένου δὲ τοῦ χρησμοῦ δεηθῆναι Ξενοκράτους λέγουσιν Ἐπαμινώνδαν· ὁ δὲ τήν τε ἀσπίδα μεταπέμπεται τοῦ Ἀριστομένους καὶ ἐκόσμησεν ἀπʼ αὐτῆς τρόπαιον, ὅθεν τοῖς Λακεδαιμονίοις ἔσεσθαι σύνοπτον ἔμελλεν. ᾔδεσαν δὲ ἄρα τὴν ἀσπίδα οἱ μὲν αὐτῶν ἐν Λεβαδείᾳ καθʼ ἡσυχίαν ἑωρακότες, ἀκοῇ δὲ καὶ πάντες· ὡς δὲ ἐγένετο ἡ νίκη Θηβαίοις, ἀποδιδόασιν αὖθις τῷ Τροφωνίῳ τὸ ἀνάθημα. Ἀριστομένους δὲ καὶ χαλκοῦς ἀνδριάς ἐστιν ἐν τῷ Μεσσηνίων σταδίῳ· τοῦ 0 θεάτρου δὲ οὐ πόρω Σαράπιδός ἐστι καὶ Ἴσιδος ἱερόν.

Description of Greece. Pausanias. ed. Friedrich Spiro. Leipzig. 1903.

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Funding provided by The Annenberg CPB/Project.

Current edition Perseus

Ἑλλάδος Περιηγήσεως (Greek) (Pausanias. Pausaniae Graeciae descriptio, Volumes 1-3. Spiro, Friedrich, editor. Leipzig: Teubner, 1903.)

Translations (2)

Description of Greece Perseus (Pausanias. Pausanias Description of Greece, Volumes 1-4. Jones, W.H.S. (William Henry Samuel), translator; Ormerod, Henry Arderne, translator. London, New York: W. Heinemann, G.P. Putnam's Sons, 1918-1935.) — 4.32 focus

[1]
The place called Hierothesion by the Messenians contains statues of all the gods whom the Greeks worship, and also a bronze image of Epaminondas. Ancient tripods are dedicated there, which “have felt not the fire,” as Homer says.¹ The statues in the gymnasium are the work of Egyptian artists. They represent Hermes, Heracles and Theseus, who are honored in the gymnasium and wrestling-ground according to a practice universal among Greeks, and now common among barbarians...

[2] I learnt by enquiry that Aethidas was a man older than myself, who gained influence through his wealth and is honored by the Messenians as a hero. There are certain Messenians, who, while admitting that Aethidas was a man of great wealth, maintain that it is not he who is represented on the relief but an ancestor and namesake. The elder Aethidas was their leader, when Demetrius the son of Philip and his force surprised them in the night and succeeded in penetrating into the town unnoticed.

[3]
There is also the tomb of Aristomenes here. They say that it is not a cenotaph, but when I asked whence and in what manner they recovered the bones of Aristomenes, they said that they sent to Rhodes for them, and that it was the god of Delphi who ordered it. They also instructed me in the nature of the rites carried out at the tomb. The bull which is to be offered to the dead man is brought to the tomb and bound to the pillar which stands upon the grave. Being fierce and unused to bonds he will not stand; and if the pillar is moved by his struggles and bounds, it is a good omen to the Messenians, but if the pillar is not moved the sign portends misfortune.

[4] They have it that Aristomenes was present at the battle of Leuctra, though no longer among men, and say that he helped the Thebans and was the chief cause of the Lacedaemonian disaster. I know that the Chaldaeans and Indian sages were the first to say that the soul of man is immortal, and have been followed by some of the Greeks, particularly by Plato the son of Ariston. If all are willing to accept this, this too cannot be denied, that his hatred for the Lacedaemonians was imparted to Aristomenes for all time.

[5] What I myself heard in Thebes gives probability to the Messenian account, although it does not coincide in all respects. The Thebans say that when the battle of Leuctra was imminent, they sent to other oracles and to enquire of the god of Lebadeia . The replies of the Ismenian and Ptoan Apollo are recorded, also the responses given at Abae and at Delphi . Trophonius, they say, answered in hexameters:—

Or ever ye join battle with the foe, set up a trophy and deck it with my shield, which impetuous Aristomenes the Messenian placed in my temple. And I will destroy the host of foemen bearing shield.

[6] When the oracle was brought, they say that Epaminondas urged Xenocrates, who sent for the shield of Aristomenes and used it to adorn a trophy in a spot where it could be seen by the Lacedaemonians. Those of them who had seen the shield at Lebadeia in peace-time knew it, and all knew it by repute. After their victory the Thebans restored the offering to Trophonius. There is also a bronze statue of Aristomenes in the Messenian running-ground. Not far from the theater is a sanctuary of Sarapis and Isis.

English (Jones and Ormerod; retranslated Gregory Nagy, CHS, 2018) (OCR draft) Experimental (CHS Pausanias Reader retranslation by Gregory Nagy, based on Jones and Ormerod, with marked Greek terms, notes, quotations, and bibliographic attributions preserved.) — 4.32 focus

[1] The place called Hierothesion by the Messenians contains statues of all the gods whom the Greeks worship, and also a bronze image of Epameinondas. Ancient tripods are dedicated there, which ‘have felt not the fire’, as Homer says. The statues in the gymnasium are the work of Egyptian artists. They represent Hermes, Hēraklēs, and Theseus, who are honored in the gymnasium and wrestling-ground according to a practice universal among Greeks, and now common among barbarians …

[2] I learned by enquiry that Aethidas was a man older than myself, who gained influence through his wealth and is honored by the Messenians as a hero. There are certain Messenians, who, while admitting that Aethidas was a man of great wealth, maintain that it is not he who is represented on the relief but an ancestor and namesake. The elder Aethidas was their leader, when Demetrios the son of Philip and his force surprised them in the night and succeeded in penetrating into the town unnoticed.

[3] There is also the tomb of Aristomenes here. They say that it is not a cenotaph, but when I asked whence and in what manner they recovered the bones of Aristomenes, they said that they sent to Rhodes for them, and that it was the god of Delphi who ordered it. They also instructed me in the nature of the rites carried out at the tomb. The bull which is to be offered to the dead man is brought to the tomb and bound to the pillar which stands upon the tomb. Being fierce and unused to bonds he will not stand; and if the pillar is moved by his struggles and bounds, it is a good omen to the Messenians, but if the pillar is not moved the sign portends misfortune.

[4] They have it that Aristomenes was present at the battle of Leuktra, though no longer among men, and say that he helped the Thebans and was the chief cause of the Lacedaemonian disaster. I know that the Chaldaeans and Indian sages were the first to say that the soul of man is immortal, and have been followed by some of the Greeks, particularly by Plato the son of Ariston. If all are willing to accept this, this too cannot be denied, that his hatred for the Lacedaemonians was imparted to Aristomenes for all time.

[5] What I myself heard in Thebes gives probability to the Messenian account, although it does not coincide in all respects. The Thebans say that when the battle of Leuktra was imminent, they sent to other oracles and to enquire of the god of Lebadeia. The replies of the Ismenian and Ptoan Apollo are recorded, also the responses given at Abaiand at Delphi. Trophonios, they say, answered in hexameters:

“Or ever ye join battle with the foe, set up a trophy and deck it with my shield, which impetuous Aristomenes the Messenian placed in my temple. And I will destroy the host of foemen bearing shield.”

[6] When the oracle was brought, they say that Epameinondas urged Xenocrates, who sent for the shield of Aristomenes and used it to adorn a trophy in a spot where it could be seen by the Lacedaemonians. Those of them who had seen the shield at Lebadeia in peace-time knew it, and all knew it by repute. After their victory the Thebans restored the offering to Trophonios. There is also a bronze statue of Aristomenes in the Messenian running-ground. Not far from the theater is a sanctuary of Sarapis and Isis.

New Alexandria Commentaries

Gregory Nagy, Editors: Angelia Hanhardt and Keith DeStone, Web producer: Noel Spencer, Consultant for images: Jill Curry Robbins, \[\[Noel gives this a separate URN\]\]

Pausanias Description of Greece 4.32

ed. Friedrich Spiro

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