Pausanias Atticista
Ἀττικῶν ὀνομάτων συναγωγή

An unidentified Pausanias was the author of a Collection of Attic Words. He is one of five authors named Pausanias who are dated (or datable) to the 2nd century CE and are possibly identifiable with one another. The other four are: Pausanias the well-known author of the Periegesis, Pausanias of Caesarea in Cappadocia (who held the chair of rhetoric in Athens and Rome, and was the teacher of Claudius Aelianus, see Philostr. VS 2.594, 625 and Ucciardello 2021), a sophist Pausanias from Syria (mentioned only by Galen, who healed him; cf. Gal. De locis affectis 3.14, 8.213 Kühn), and a Pausanias of Antioch (author of a Περὶ Ἀντιοχείας quoted a handful of times by Stephanus of Byzantium, Malalas, and Tzetzes). Overall, there is no strong evidence for or against the mutual identification of one or more of these five authors (see Diller 1955, 279).

The title Ἀττικῶν ὀνομάτων συναγωγή is known only from a marginal note in ms. M of Thucydides (British Library Add. 11727, from the 11th century. The note, though more recent than the manuscript itself, can also be dated to the 11th century, see Kleinlogel 2019, 28−9): the marginal addition consists of an excerpt from Pausanias’ lexicon concerning the Hermokopidai (π 72Paus.Gr. π 72 in Erbse’s edition), introduced by ἰστέον ὅτι Παυσανίας ἐν τῇ διαπεπονημένῃ αὐτῷ τῶν Ἀττικῶν ὀνομάτων συναγωγῇ κτλ (‘one should know that Pausanias, in the Collection of Attic Words thoroughly elaborated by him etc.’). Apart from this instance, Pausanias’ work is always referred to simply as τὸ λεξικόν (see e.g. Eust. in Il. 1.509.12: Παυσανίας φησὶν ἐν τῷ οἰκείῳ Λεξικῷ, in Il. 1.580.13−4: Παυσανίας ἐν τῷ κατ’ αὐτὸν Λεξικῷ), sometimes with the addition of κατὰ στοιχεῖον (‘alphabetic’, see e.g. Phot. Bibl. cod. 153: ἀνεγνώσθη […] Παυσανίου λεξικὸν κατὰ στοιχεῖον), ῥητορικόν (see e.g. Eust. in Il. 1.460.29−30: Παυσανίας ἐν τῷ κατὰ στοιχεῖον ῥητορικῷ αὐτοῦ Λεξικῷ) or Ἀττικόν (only in Eust. in D.P. 525.39−40: Παυσανίας δὲ, οὗ τὸ Ἀττικὸν λεξικόν, ἄλλο τι ἐμφαίνει κτλ).

In PhotiusPhotius’ time (9th century), Pausanias’ lexicon was transmitted within a collection of Atticist lexica that included Timaeus’ Platonic lexicon, the two editions of Aelius Dionysius’ work (see the entry Aelius Dionysius, Ἀττικὰ ὀνόματα), Boethus’ two Platonic lexica, Dorotheus’ collection of foreign words, and Moeris’ lexicon (see the entry Moeris, Ἀττικιστής and Phot. Bibl. codd. 151−7). In the 12th century, EustathiusEustathius of Thessalonica had access to a manuscript closely related (or, less likely, identical) to the one described by Photius (see Erbse 1950, 30). The scholar drew extensively from this manuscript for his Homeric commentaries, thus preserving a total of 195 fragments from Pausanias’ Collection (these are the fragments found in Schwabe’s 1890 edition). Moreover, nine excerpts from Pausanias are found in a 13th-century copy (produced within the scholarly circle of Robert Grosseteste) of a Greek-Latin lexicon compiled in Southern Italy (see Heinimann 1992, 85). The provenance of the entries is made clear by the indication ‘Pausanius’ (six out of nine times abbreviated as ‘Pau’ or similar). Of the nine excerpts (all analysed by Heinimann 1992, 85−7), two (s.vv. ἄβρα and ἀβυρτάκη) have a direct counterpart in the fragments of Pausanias preserved by Eustathius (namely Eust. in Od. 2.188.37 and 41, Paus.Gr. α 2Paus.Gr. α 2 and α 4Paus.Gr. α 4); four (s.vv. ἄπυργος, πέλτη, περίχωλος/ὑπέρχωλος, πηκτὸς θάνατος) have lexicographical parallels but are not taken into account by Erbse; one (reading πράγματα καὶ τὰς πράξεις ἔλεγον) has no lexicographical parallels; finally, two excerpts (s.vv. ἀγγάρους and πρόβατα) are found anonymously in Eustathius and in other lexicographical sources and are included in Erbse’s edition, but while the first is ascribed by the editor to Pausanias (Paus.Gr. α 10Paus.Gr. α 10), the other is attributed to Aelius Dionysius (Ael.Dion. π 58Ael.Dion. π 58). These excerpts prove that the compiler(s) of the Greek-Latin lexicon that was the model of cod. Arundel 9Arundel 9 still had (material from) Pausanias’ lexicon at their disposal. Some version of the lexicon was also apparently available to the humanist Ermolao BarbaroErmolao Barbaro (1468−1493), who cites ‘the grammarian Pausanias’ (Pausanias grammaticus) nine times in the Glossemata and Annotamenta to his own edition of Plinius’ Castigationes (see Heinimann 1992, 77−84): five of these glosses (s.vv. σχῖνος, Γαλεοί, συκάς, Καικίας, τοπεῖα) are absent from Eustathius (although there are some lexicographical parallels) and are not taken into account by Erbse; in one case (s.v. πυός) Eustathius preserves only Aelius Dionysius’ explanation of the word (i.e. Ael.Dion. π 76Ael.Dion. π 76), while in another (s.v. ἄργεμον) he gives the explanation but omits Pausanias’ name (the gloss is not considered by Erbse). Finally, in two cases (s.vv. Ἀδώνιδος κῆποι and Κερκῖται) the exegetical material is preserved anonymously in other sources and was already conjecturally attributed to the lexicographer by Erbse (i.e. Paus.Gr. α 27Paus.Gr. α 27, κ 25Paus.Gr. κ 25). In all likelihood, Ermolao Barbaro’s source is closely related to the Pausanias manuscript that was used to compile the Greek-Latin lexicon copied in cod. Arundel 9 (see Heinimann 1992, 87). Overall, the fragments explicitly ascribed to Pausanias by the sources amount to 211 (195 from Eustathius, seven from cod. Arundel 9, and nine from Ermolao Barbaro).

In the current reference edition, Erbse (1950) attributes a considerable amount of anonymous material (mainly from the Synagoge expansions Σʹ and Σʹʹʹ, their related lexica, and the Etymologica) to the lexicographer (see Erbse 1950, 22−34; Cunningham 2003, 53, 55). For the main principles of Erbse’s edition, see the entry Aelius Dionysius, Ἀττικὰ ὀνόματα.

In his Bibliotheca, Photius offers a favourable description of the work, stating that although it contains fewer quotations than other lexica (especially that of Aelius Dionysius), it includes more lemmas and is therefore very useful, if not even more so than others (see Phot. Bibl. cod. 153 ἀνεγνώσθη δὲ ἐν τῷ αὐτῷ τεύχει Παυσανίου λεξικὸν κατὰ στοιχεῖον, οὐδὲν ἔλαττον τῶν προειρημένων εἰς τὰς ἀττικὰς συναναγνώσεις χρήσιμον, εἰ μὴ καὶ μᾶλλον. εἰ γὰρ καὶ ταῖς μαρτυρίαις ἐνδεέστερον ἔχει, ἀλλ’ οὖν ἔν τισι τῶν στοιχείων πολὺ ταῖς λέξεσι πλεονάζει). The information about the paucity of literary quotations in Pausanias’ lexicon is reflected in the extant fragments (see below).

As in the case of Aelius Dionysius, the lexicon shows a marked interest in religious terminologyReligious language, see in particular:

• Eust. in Il. 1.133.15−20 ~ Paus.Gr. α 35Paus.Gr. α 35, on the name of Athena;

• Eust. in Il. 1.281.8−10 ~ Paus.Gr. α 143Paus.Gr. α 143, on ἀργειφόντης in the sense of ‘serpent-slayer’, in reference to Apollo;

• Eust. in Il. 1.381.17−8 ~ Paus.Gr. α 115Paus.Gr. α 115, on ἀναρρύω and ἀνάρρυσις as synonyms of θύω (‘to sacrifice’) and θυσία (‘sacrifice’);

• Eust. in Il. 1.394.5−6 ~ Paus.Gr. θ 7Paus.Gr. θ 7, on the ritual expression θεὸς θεός;

• Eust. in Il. 1.557.27−31 ~ Paus.Gr.α 26Paus.Gr. α 143, on Ἀδράστεια as a title of Nemesis;

• Eust. in Il. 1.568.14−8 ~ Paus.Gr. α 20Paus.Gr. α 20, on the epithets Ἀγροτέρα and Ἀγραία for Artemis;

• Eust. in Il. 2.791.10−4 ~ Paus.Gr. α 76Paus.Gr. α 76, on the festival called Ἁλῷα, dedicated to Demeter;

• Eust. in Il. 3.127.10−1 ~ Paus.Gr. α 41Paus.Gr. α 41, on αἴγλη as the name of a sacrifice in Delphi;

• Eust. in Il. 3.315.17−21 ~ Paus.Gr. π 33Paus.Gr. π 33, on the rite called προτέλεια, performed before a wedding;

• Eust. in Od. 1.12.46 ~ Paus.Gr. δ 29Paus.Gr. δ 29, on δωδεκίδες as the name of sacrifices in which twelve animals were offered;

• Eust. in Od. 1.71.5−7 ~ Paus.Gr. α 111Paus.Gr. α 111, on the festival named Ἀνάκεια, dedicated to the Dioscuri;

• Eust. in Od. 1.87.23−4 ~ Paus.Gr. ε 61Paus.Gr. ε 61, on the epithet ἐργάνη for Athena;

• Eust. in Od. 2.223.20−22 ~ Paus.Gr. ψ 2Paus.Gr. ψ 2, on the epithets ψίθυρος and ψιθυριστής for Aphrodite, Eros, and Hermes.

ProverbsProverbs, sayings, and other gnomic statements were certainly one of the main focuses of the lexicon (on the different types of expressions studied by ancient paroemiography, see e.g. Tosi 2010). Many of these are attested in comedy (only a few in tragedy):

• Eust. in Il. 1.427.1−9 ~ Paus.Gr. α 64Paus.Gr. α 64 (ἀληθέστερα τῶν ἐπὶ Σάγρᾳ, ‘truer than the [victory] on the river Sagra’, attested in Sophr. fr. 169, Alex. fr. 306, Men. fr. 32);

• Eust. in Il. 1.440.22−5 ~ Paus.Gr. α 142Paus.Gr. α 142 (Ἀργεία φορά, ‘Argive payment’, i.e. the one received by jurors, apparently a reference to the Argives’ passion for trials);

• Eust. in Il. 1.460.28−461.6 ~ Paus.Gr. α 99Paus.Gr. α 99 (Ἄμυρις μαίνεται, ‘Amyris has gone crazy’, in reference to an anecdote about a man who behaved strangely in an attempt to fulfil an oracle);

• Eust. in Il. 1.468.22–469.1 ~ Paus.Gr. α 151Paus.Gr. α 151 (Ἀρκάδας μιμούμενοι, ‘imitating the Arcadians’, said of people who work hard for others, attested in Pl.Com. fr. 106);

• Eust. in Il. 1.517.7−14 ~ Paus.Gr. θ 10Paus.Gr. θ 10, θ 11Paus.Gr. θ 11, θ 12Paus.Gr. θ 12 (Θετταλικὴ ἔνθεσις, ‘Thessalian mouthful’, in reference to the Thessalians’ gluttony, attested in Hermipp. fr. 42, Θετταλῶν σόφισμα, ‘the Thessalians’ trick’, attested in Eur. Ph. 1407–8, and Θετταλικὰ πτερά, ‘Thessalian feathers’ i.e. the fluttering corners of the Thessalian’s mantle);

• Eust. in Il. 1.560.1–2 ~ Paus.Gr. α 3Paus.Gr. α 3 (μὴ εἰκῇ τὸν Ἄβυδον, ‘do not [walk into] Abydos on a venture’);

• Eust. in Il. 1.581.31–3 ~ Paus.Gr. ε 40Paus.Gr. ε 40 (ἐν Καρὶ τὸν κίνδυνον, ‘in a Carian [one finds?] the danger’, attested in Cratin. fr. 18);

• Eust. in Il. 1.634.24–7 ~ Paus.Gr. α 149Paus.Gr. α 149 (ἄριστα χωλὸς οἰφεῖ, ‘a lame man makes the best lover’);

• Eust. in Il. 1.642.10–8 ~ Paus.Gr. δ 23Paus.Gr. δ 23 (δόρυ καὶ κηρύκειον, ‘a spear and a herald’s wand’, i.e. ‘war and peace’);

• Eust. in Il. 2.810.22−6 ~ Paus.Gr. α 68Paus.Gr. α 68 (ἀλκυονίδες ἡμέραι, ‘the halcyon days’, attested in Ar. Av. 1594 and indicating a period of fourteen days in winter when there are no storms at sea);

• Eust. in Il. 2.834.1–4 ~ Paus.Gr. α 159Paus.Gr. α 159 (ἀρχὴ Σκυρία, ‘Skyrian beginning’ or ‘Skyrian power’, referring either to the island of Skyros, which is stony and rough, or to the power of the Skyrian king Lycomedes, which he used against Theseus, killing him by deceit);

• Eust. in Il. 3.280.24–6 ~ Paus.Gr. α 140Paus.Gr. α 140 (ἀπυνδάκωτος οὐ τραπεζοῦται κύλιξ, ‘a cup without a bottom is not set on a table’, attested in Soph. fr. 611);

• Eust. in Il. 3.369.23–7 ~ Paus.Gr. ε 20Paus.Gr. ε 20 (εἰς μελίττας ἐκωμάσας, ‘you went merrily to the bees’, referring to someone suffering for something they did not expect);

• Eust. in Il. 3.431.1–4 ~ Paus.Gr. α 48Paus.Gr. α 48 (αἲξ οὐρανία, ‘a celestial goat’, attested in Cratin. fr. 261 and Antiph. fr. 131, alluding to the white stones used for voting and, by extension, to a favourable vote);

• Eust. in Il. 3.560.14–6 ~ Paus.Gr. β 19Paus.Gr. β 19 (βοῦς ἐπὶ γλώττης, ‘an ox on the tongue’, said of those who cannot speak freely, cf. Thgn. 1.815, Aesch. Ag. 36);

• Eust. in Il. 3.749.3–5 ~ Paus.Gr. λ 14Paus.Gr. λ 14 (λευκὴ στάθμη, ‘a white measuring line’, referring to the inability to distinguish between different things, cf. Soph. fr. 330);

• Eust. in Il. 4.817.10–7 ~ Paus.Gr. ε 24Paus.Gr. ε 24 (ἐκ κλίμακος, ‘from a ladder’, referring to a custom in boxing contests);

• Eust. in Od. 2.30.9–13 ~ Paus.Gr. ε 87Paus.Gr. ε 87 (ἔφυγον κακόν, εὗρον ἄμεινον, ‘I escaped from evil, I found a better [way]’, cf. D. 18.259);

• Eust. in Od. 2.56.5–10 ~ Paus.Gr. φ 5Paus.Gr. φ 5 (ἐς κόρακας, ‘to the crows!’, the insulting phrase commonly attested in comedy);

• Eust. in Od. 2.69.43–5 ~ Paus.Gr. φ 9Paus.Gr. φ 9 (Φοινικικὸν ψεῦδος, ‘a Phoenician deceit’, referring to Cadmus’ following the Delphic oracle and founding Thebes but losing his companions, killed by the dragon);

• Eust. in Od. 2.73.1–2 ~ Paus.Gr. δ 30Paus.Gr. δ 30 (Δωδωνεῖον χαλκεῖον, ‘a cauldron from Dodona’, referring to verbose people, with an allusion to the noise made with bronze cauldrons at the oracle of Zeus at Dodona);

• Ermolao Barbaro, Annotamenta 1.1480.7−11 Pozzi ~ Paus.Gr. α 27Paus.Gr. α 27 (Ἀδώνιδος κῆποι, ‘Adonis’ gardens’, cf. Eur. fr. 514, said of vain and superficial people).

The remaining fragments consist almost entirely of the elucidation of rare words, with some observations on orthography and morphology, see e.g. the fragments on ἀνεῖν (Eust. in Il. 2.560.23−561.2 ~ Paus.Gr. α 144Paus.Gr. α 144) and θάτερον (Eust. in Od. 1.268.35–42 ~ Paus.Gr. θ 2Paus.Gr. θ 2) discussed below.