Pausanias, Description of Greece, ed. Friedrich Spiro, 8.53

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[1] τῷ δὲ Ἀπόλλωνι οἱ Τεγεᾶται τῷ Ἀγυιεῖ τὰ ἀγάλματα ἐπʼ αἰτίᾳ φασὶν ἱδρύσασθαι τοιᾷδε. Ἀπόλλωνα καὶ Ἄρτεμιν ἐπὶ πᾶσαν λέγουσι χώραν τιμωρεῖσθαι τῶν τότε ἀνθρώπων ὅσοι Λητοῦς, ἡνίκα εἶχεν ἐν τῇ γαστρί, πλανωμένης καὶ ἀφικομένης ἐς τὴν γῆν ἐκείνην οὐδένα ἐποιήσαντο αὐτῆς λόγον.

[2] ὡς δὲ ἄρα καὶ ἐς τὴν Τεγεατῶν ἐληλυθέναι τοὺς θεούς, ἐνταῦθα υἱὸν Τεγεάτου Σκέφρον προσελθόντα τῷ Ἀπόλλωνι ἐν ἀπορρήτῳ διαλέγεσθαι πρὸς αὐτόν· Λειμὼν δὲ—ἦν δὲ καὶ ὁ Λειμὼν οὗτος Τεγεάτου τῶν παίδων—ὑπονοήσας ἔγκλημα ἔχειν ἐς ἑαυτὸν τὰ ὑπὸ Σκέφρου λεγόμενα, ἀποκτίννυσιν ἐπιδραμὼν τὸν ἀδελφόν.

[3] καὶ Λειμῶνα μὲν τοξευθέντα ὑπὸ Ἀρτέμιδος περιῆλθεν αὐτίκα ἡ δίκη τοῦ φόνου· Τεγεάτης δὲ καὶ Μαιρὰ τὸ μὲν παραυτίκα Ἀπόλλωνι καὶ Ἀρτέμιδι θύουσιν, ὕστερον δὲ ἐπιλαβούσης ἀκαρπίας ἰσχυρᾶς ἦλθε μάντευμα ἐκ Δελφῶν Σκέφρον θρηνεῖν. καὶ ἄλλα τε ἐν τοῦ Ἀγυιέως τῇ ἑορτῇ δρῶσιν ἐς τιμὴν τοῦ Σκέφρου καὶ ἡ τῆς Ἀρτέμιδος ἱέρεια διώκει τινὰ ἅτε αὐτὴ τὸν Λειμῶνα ἡ Ἄρτεμις.

[4] λέγουσι δὲ καὶ ὅσοι Τεγεάτου τῶν παίδων ἐλείποντο, μετοικῆσαι σφᾶς ἑκουσίως ἐς Κρήτην, Κύδωνα καὶ Ἀρχήδιον καὶ Γόρτυνα· καὶ ἀπὸ τούτων φασὶν ὀνομασθῆναι τὰς πόλεις Κυδωνίαν καὶ Γόρτυνά τε καὶ Κατρέα. Κρῆτες δὲ οὐχ ὁμολογοῦντες τῷ Τεγεατῶν λόγῳ Κύδωνα μὲν Ἀκακαλλίδος θυγατρὸς Μίνω 0 καὶ Ἑρμοῦ, Κατρέα δέ φασιν εἶναι Μίνω, τὸν δὲ Γόρτυνα Ῥαδαμάνθυος.

[5] ἐς δὲ αὐτὸν Ῥαδάμανθυν Ὁμήρου μέν ἐστιν ἐν Πρωτέως πρὸς Μενέλαον λόγοις ὡς ἐς τὸ πεδίον ἥξοι Μενέλαος τὸ Ἠλύσιον, πρότερον δὲ ἔτι Ῥαδάμανθυν ἐνταῦθα ἥκειν· Κιναίθων δὲ ἐν τοῖς ἔπεσιν ἐποίησεν ὡς Ῥαδάμανθυς μὲν Ἡφαίστου, Ἥφαιστος δὲ εἴη Τάλω, Τάλων δὲ εἶναι Κρητὸς παῖδα. οἱ μὲν δὴ Ἑλλήνων λόγοι διάφοροι τὰ πλέονα καὶ οὐχ ἥκιστα ἐπὶ τοῖς γένεσίν εἰσι·

[6] Τεγεάταις δὲ τοῦ Ἀγυιέως τὰ ἀγάλματα τέσσαρά εἰσιν ἀριθμόν, ὑπὸ φυλῆς ἓν ἑκάστης ἱδρυμένον. ὀνόματα δὲ αἱ φυλαὶ παρέχονται Κλαρεῶτις Ἱπποθοῖτις Ἀπολλωνιᾶτις Ἀθανεᾶτις· καλοῦνται δὲ ἀπὸ τοῦ κλήρου ὃν τοῖς παισὶν Ἀρκὰς ἐποίησεν ὑπὲρ τῆς χώρας καὶ ἀπὸ Ἱππόθου τοῦ Κερκυόνος.

[7]
ἔστι δὲ καὶ Δήμητρος ἐν Τεγέᾳ καὶ Κόρης ναός, ἃς ἐπονομάζουσι Καρποφόρους, πλησίον δὲ Ἀφροδίτης καλουμένης Παφίας· ἱδρύσατο αὐτὴν Λαοδίκη, γεγονυῖα μέν, ὡς καὶ πρότερον ἐδήλωσα, ἀπὸ Ἀγαπήνορος ὃς ἐς Τροίαν ἡγήσατο Ἀρκάσιν, οἰκοῦσα δὲ ἐν Πάφῳ. τούτου δέ ἐστιν οὐ πόρρω Διονύσου τε ἱερὰ δύο καὶ Κόρης βωμὸς καὶ Ἀπόλλωνος ναὸς καὶ ἄγαλμα ἐπίχρυσον·

[8] Χειρίσοφος δὲ ἐποίησε, Κρὴς μὲν γένος, ἡλικίαν δὲ αὐτοῦ καὶ τὸν διδάξαντα οὐκ ἴσμεν· ἡ δὲ δίαιτα ἡ ἐν Κνωσσῷ Δαιδάλῳ παρὰ Μίνῳ συμβᾶσα ἐπὶ μακρότερον δόξαν τοῖς Κρησὶ καὶ ἐπὶ ξοάνων ποιήσει παρεσκεύασε. παρὰ δὲ τῷ Ἀπόλλωνι ὁ Χειρίσοφος ἕστηκε λίθου πεποιημένος. 0

[9]
καλοῦσι δὲ οἱ Τεγεᾶται καὶ ἑστίαν Ἀρκάδων κοινήν· ἐνταῦθά ἐστιν ἄγαλμα Ἡρακλέους, πεποίηται δέ οἱ ἐπὶ τοῦ μηροῦ τραῦμα ἀπὸ τῆς μάχης ἣν πρώτην Ἱπποκόωντος τοῖς παισὶν ἐμαχέσατο. τὸ δὲ χωρίον τὸ ὑψηλόν, ἐφʼ οὗ καὶ οἱ βωμοὶ Τεγεάταις εἰσὶν οἱ πολλοί, καλεῖται μὲν Διὸς Κλαρίου, δῆλα δὲ ὡς ἐγένετο ἡ ἐπίκλησις τῷ θεῷ τοῦ κλήρου τῶν παίδων ἕνεκα τῶν Ἀρκάδος.

[10] ἄγουσι δὲ ἑορτὴν αὐτόθι Τεγεᾶται κατὰ ἔτος· καί σφισιν ἐπιστρατεῦσαι Λακεδαιμονίους ποτὲ ὑπὸ τὸν καιρὸν τῆς ἑορτῆς λέγουσι, καὶ—νείφειν γὰρ τὸν θεόν—τοὺς μὲν ῥιγοῦν καὶ ὄντας ἐν τοῖς ὅπλοις κάμνειν, αὐτοὶ δὲ ἐκείνων κρύφα πῦρ καῦσαι, καὶ ὡς οὐκ ἠνωχλοῦντο ὑπὸ τοῦ κρυμοῦ, τὰ ὅπλα ἐνδύντες ἐξελθεῖν τε ἐπὶ τοὺς Λακεδαιμονίους καὶ σχεῖν ἐν τῷ ἔργῳ τὸ πλέον φασίν. ἐθεασάμην δὲ καὶ ἄλλα ἐν Τεγέᾳ τοσάδε, Ἀλέου οἰκίαν καὶ Ἐχέμου μνῆμα καὶ ἐπειργασμένην ἐς στήλην τὴν Ἐχέμου πρὸς Ὕλλον μάχην.

[11]
ἐκ Τεγέας δὲ ἰόντι ἐς τὴν Λακωνικὴν ἔστι μὲν βωμὸς ἐν ἀριστερᾷ τῆς ὁδοῦ Πανός, ἔστι δὲ καὶ Λυκαίου Διός· λείπεται δὲ καὶ θεμέλια ἱερῶν. οὗτοι μὲν δή εἰσιν οἱ βωμοὶ σταδίοις δύο ἀπωτέρω τοῦ τείχους, προελθόντι δὲ ἀπʼ αὐτῶν μάλιστά που σταδίους ἑπτὰ ἱερὸν Ἀρτέμιδος ἐπίκλησιν Λιμνάτιδος καὶ ἄγαλμά ἐστιν ἐβένου ξύλου· τρόπος δὲ τῆς ἐργασίας ὁ Αἰγιναῖος καλούμενος ὑπὸ Ἑλλήνων. τούτου δὲ ὅσον δέκα ἀπωτέρω σταδίοις Ἀρτέμιδος Κνακεάτιδός ἐστι ναοῦ τὰ ἐρείπια. 0

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

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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.) — 8.53 focus

[1]
Such is the inscription at Tegea on Philopoemen. The images of Apollo, Lord of Streets, the Tegeans say they set up for the following reason. Apollo and Artemis, they say, throughout every land visited with punishment all the men of that time who, when Leto was with child and in the course of her wanderings, took no heed of her when she came to their land.

[2] So when the divinities came to the land of Tegea , Scephrus, they say, the son of Tegeates, came to Apollo and had a private conversation with him. And Leimon, who also was a son of Tegeates, suspecting that the conversation of Scephrus contained a charge against him, rushed on his brother and killed him.

[3] Immediate punishment for the murder overtook Leimon, for he was shot by Artemis. At the time Tegeates and Maera sacrificed to Apollo and Artemis, but afterwards a severe famine fell on the land, and an oracle of Delphi ordered a mourning for Scephrus. At the feast of the Lord of Streets rites are performed in honor of Scephrus, and in particular the priestess of Artemis pursues a man, pretending she is Artemis herself pursuing Leimon.

[4] It is also said that all the surviving sons of Tegeates, namely, Cydon, Archedius and Gortys , migrated of their own free will to Crete , and that after them were named the cities Cydonia , Gortyna and Catreus. The Cretans dissent from the account of the Tegeans, saying that Cydon was a son of Hermes and of Acacallis, daughter of Minos, that Catreus was a son of Minos, and Gortys a son of Rhadamanthys.

[5] As to Rhadamanthys himself, Homer says, in the talk of Proteus with Menelaus,¹ that Menelaus would go to the Elysian plain, but that Rhadamanthys was already arrived there. Cinaethon too in his poem represents Rhadamanthys as the son of Hephaestus, Hephaestus as a son of Talos, and Talos as a son of Cres . The legends of Greece generally have different forms, and this is particularly true of genealogy.

[6] At Tegea the images of the Lord of Streets are four in number, one set up by each of the tribes. The names given to the tribes are Clareotis, Hippothoetis, Apolloniatis, and Athaneatis; they are called after the lots cast by Arcas to divide the land among his sons, and after Hippothous, the son of Cercyon.

[7]
There is also at Tegea a temple of Demeter and the Maid, whom they surname the Fruit-bringers, and hard by is one of Aphrodite called Paphian. The latter was built by Laodice, who was descended, as I have already said,² from Agapenor, who led the Arcadians to Troy , and it was in Paphos that she dwelt. Not far from it are two sanctuaries of Dionysus, an altar of the Maid, and a temple of Apollo with a gilded image.

[8] The artist was Cheirisophus; he was a Cretan by race, but his date and teacher we do not know. The residence of Daedalus with Minos at Cnossus secured for the Cretans a reputation for the making of wooden images also, which lasted for a long period. By the Apollo stands Cheirisophus in stone.

[9]
The Tegeans also have what they call a Common Hearth of the Arcadians. Here there is an image of Heracles, and on his thigh is represented a wound received in the first fight with the sons of Hippocoon. The lofty place, on which are most of the altars of the Tegeans, is called the place of Zeus Clarius (Of Lots), and it is plain that the god got his surname from the lots cast for the sons of Arcas. Here the Tegeans celebrate a feast every year.

[10] It is said that once at the time of the feast they were invaded by the Lacedaemonians. As it was snowing, these were chilled, and thus distressed by their armour, but the Tegeans, without their enemies knowing it, lighted a fire. So untroubled by the cold they donned, they say, their armour, went out against the Lacedaemonians, and had the better of the engagement. I also saw in Tegea :—the house of Aleus, the tomb of Echemus, and the fight between Echemus and Hyllus carved in relief upon a slab.

[11]
On the left of the road as you go from Tegea to Laconia there is an altar of Pan, and likewise one of Lycaean Zeus. The foundations, too, of sanctuaries are still there. These altars are two stades from the wall; and about seven stades farther on is a sanctuary of Artemis, surnamed Lady of the Lake, with an image of ebony. The fashion of the workmanship is what the Greeks call Aeginetan. Some ten stades farther on are the ruins of a temple of Artemis Cnaceatis.

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.) — 8.53 focus

[1] Such is the inscription at Tegea on Philopoimen. The images of Apollo, Lord of Streets, the Tegeans say they set up for the following reason. Apollo and Artemis, they say, throughout every land visited with punishment all the men of that time who, when Leto was with child and in the course of her wanderings, took no heed of her when she came to their land.

[2] So when the divinities came to the land of Tegea, Scephrus, they say, the son of Tegeates, came to Apollo and had a private conversation with him. And Leimon, who also was a son of Tegeates, suspecting that the conversation of Scephrus contained a charge against him, rushed on his brother and killed him.

[4] It is also said that all the surviving sons of Tegeates, namely, Cydon, Arkhedios and Gortys, migrated of their own free will to Crete, and that after them were named the cities Kydonia, Gortyna and Catreus. The Cretans dissent from the account of the Tegeans, saying that Cydon was a son of Hermes and of Acacallis, daughter of Minos, that Catreus was a son of Minos, and Gortys a son of Rhadamanthys.

[5] As to Rhadamanthys himself, Homer says, in the talk of Proteus with Menelaos, that Menelaos would go to the Elysian plain, but that Rhadamanthys was already arrived there. Cinaethon too in his poem represents Rhadamanthys as the son of Hephaistos, Hephaistos as a son of Talos, and Talos as a son of Kres. The stories [ logoi] of the Greeks generally have different forms, and this is particularly true of genealogy.

[6] At Tegea the images of the Lord of Streets are four in number, one set up by each of the tribes [ phulai]. The names given to the tribes [ phulai] are Clareotis, Hippothoetis, Apolloniatis, and Athaneatis; they are called after the lots cast by Arkas to divide the land among his sons, and after Hippothous, the son of Cercyon.

[7] There is also at Tegea a temple of Demeter and the Maiden, whom they surname the Fruit-bringers, and hard by is one of Aphrodite called Paphian. The latter was built by Laodice, who was descended, as I have already said, from Agapenor, who led the Arcadians to Troy, and it was in Paphos that she dwelled. Not far from it are two sanctuaries of Dionysus, an altar of the Maiden, and a temple of Apollo with a gilded image.

[8] The artist was Kheirisophos; he was a Cretan by lineage, but his date and teacher we do not know. The residence of Daidalos with Minos at Knossos secured for the Cretans a reputation for the making of wooden images also, which lasted for a long period. By the Apollo stands Kheirisophos in stone.

[9] The Tegeans also have what they call a Common Hearth of the Arcadians. Here there is an image of Hēraklēs, and on his thigh is represented a wound received in the first fight with the sons of Hippocoön. The lofty place, on which are most of the altars of the Tegeans, is called the place of Zeus Klarios (Of Lots), and it is plain that the god got his surname from the lots cast for the sons of Arkas. Here the Tegeans celebrate a feast every year.

[10] It is said that once at the time of the feast they were invaded by the Lacedaemonians. As it was snowing, these were chilled, and thus distressed by their armor, but the Tegeans, without their enemies knowing it, lighted a fire. So untroubled by the cold they donned, they say, their armor, went out against the Lacedaemonians, and had the better of the engagement. I also saw in Tegea the house of Aleus, the tomb of Ekhemos, and the fight between Ekhemos and Hyllos carved in relief upon a slab.

[11] On the left of the road as you go from Tegea to Laconia there is an altar of Pan, and likewise one of Zeus Lykaios. The foundations, too, of sanctuaries are still there. These altars are two stadium-lengths from the wall; and about seven stadium-lengths farther on is a sanctuary of Artemis, surnamed Lady of the Lake, with an image of ebony. The fashion of the workmanship is what the Greeks call Aeginetan. Some ten stadium-lengths farther on are the ruins of a temple of Artemis Cnaceatis.

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 8.53

ed. Friedrich Spiro

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