DOI Kapitel:
Division A: The Agora and adjacent buildings lying to the west and north of the Acropolis, from the city gate to the Prytaneion
DOI Kapitel:Section IX
DOI Seite / Zitierlink:https://doi.org/10.11588/diglit.61302#0324
152
MYTHOLOGY AND MONUMENTS
DIV. A
they are just like a cluster of bees, if one may be allowed to be
Homeric in one’s similes.” That it was high up is further shown
by Demosthenes. He speaks of the slave Phormio 311 as “ that
good-for-nothing fellow from up there in the Anakeion.” From the
account Polyaenus 312 gives of the stratagem by which Peisistratos
deprived the Athenians of their arms, it is evident, not only that
the Anakeion existed in his days, but also that it was of large
extent, as it was there he convoked and addressed the armed
assembly. Further, Andokides,313 in his speech on the mysteries,
speaks of a cavalry muster as taking place in the Anakeion; and
Thucydides mentions that Theramenes and his hoplites piled
arms there.
The sanctuary of the Dioscuri, Pausanias says, “is ancient.”
It has already been seen that it existed in the days of Peisistratos.
Three things are noted of it :—-
1. Representations of the Dioscuri themselves standing, and
of their servants seated on their horses.
2. A painting by Polygnotus relating to the daughters of
Leukippos.
3. A painting by Mikon representing the expedition of Jason
against the Colchians.
With respect to the first, Pausanias does not distinctly say that
the representations were statues ; but as a sanctuary would need
cultus statues, it seems probable. The expression οι τταΐδες is
most naturally taken to mean “ servants, grooms,” but it is almost
certain that the young men represented were the sons, not the
servants, of the Dioscuri. It does not follow that Pausanias did
not believe them to be, and describe them as, servants. Be the
τταίδε? servants or sons, it seems at first sight strange that the
great gods themselves should be on foot and the τταΐδε? on horse-
back. The sons of the Dioscuri are, however, little other than the
mythological doubles of their fathers. Pausanias 314 saw wooden
images of them by Dipoenus and Scyllus in the temple of the
Dioscuri at Coralli. He says—“And there are statues of the
Dioscuri and their sons Anaxis and Mnasinous, and their mothers
Hilaeira and Phoebe with them, by (τεχντ^) Dipoenus and Scyllus,
and made of ebony-wood.” The greater part of the horses in
these statues is also made of ebony-wood, but a few portions
are of ivory. On the throne of Apollo at Amyclae Anaxis and
Mnasinous were depicted, and Pausanias315 distinctly says that they
were on horseback.
MYTHOLOGY AND MONUMENTS
DIV. A
they are just like a cluster of bees, if one may be allowed to be
Homeric in one’s similes.” That it was high up is further shown
by Demosthenes. He speaks of the slave Phormio 311 as “ that
good-for-nothing fellow from up there in the Anakeion.” From the
account Polyaenus 312 gives of the stratagem by which Peisistratos
deprived the Athenians of their arms, it is evident, not only that
the Anakeion existed in his days, but also that it was of large
extent, as it was there he convoked and addressed the armed
assembly. Further, Andokides,313 in his speech on the mysteries,
speaks of a cavalry muster as taking place in the Anakeion; and
Thucydides mentions that Theramenes and his hoplites piled
arms there.
The sanctuary of the Dioscuri, Pausanias says, “is ancient.”
It has already been seen that it existed in the days of Peisistratos.
Three things are noted of it :—-
1. Representations of the Dioscuri themselves standing, and
of their servants seated on their horses.
2. A painting by Polygnotus relating to the daughters of
Leukippos.
3. A painting by Mikon representing the expedition of Jason
against the Colchians.
With respect to the first, Pausanias does not distinctly say that
the representations were statues ; but as a sanctuary would need
cultus statues, it seems probable. The expression οι τταΐδες is
most naturally taken to mean “ servants, grooms,” but it is almost
certain that the young men represented were the sons, not the
servants, of the Dioscuri. It does not follow that Pausanias did
not believe them to be, and describe them as, servants. Be the
τταίδε? servants or sons, it seems at first sight strange that the
great gods themselves should be on foot and the τταΐδε? on horse-
back. The sons of the Dioscuri are, however, little other than the
mythological doubles of their fathers. Pausanias 314 saw wooden
images of them by Dipoenus and Scyllus in the temple of the
Dioscuri at Coralli. He says—“And there are statues of the
Dioscuri and their sons Anaxis and Mnasinous, and their mothers
Hilaeira and Phoebe with them, by (τεχντ^) Dipoenus and Scyllus,
and made of ebony-wood.” The greater part of the horses in
these statues is also made of ebony-wood, but a few portions
are of ivory. On the throne of Apollo at Amyclae Anaxis and
Mnasinous were depicted, and Pausanias315 distinctly says that they
were on horseback.