But in his criticism of Greek legends Pausanias did not confine himself to the simple test of experience. He did not merely ask whether a story agreed more or less with the laws of nature, and accept or reject it accordingly. In historical enquiries the application of such a criterion obviously cannot carry the enquirer beyond the first step. Pausanias went much further. He introduced considerations drawn from general probability, from chronology, from the monuments, from a comparison with other traditions, from the relative weight to be attached to the authorities by which each version of a legend was supported. In fact, far from being hide-bound in the trammels of tradition, he moved freely among the materials at his disposal, accepting this and rejecting that in obedience to the dictates of a reasonable and fairly enlightened criticism. Thus, he rejects the Sophoclean version of the death of Oedipus because it conflicts with the Homeric. He will not allow that a bronze image of Athena at Amphissa can have formed part of the Trojan spoils, and that a bronze image of Poseidon at Pheneus can have been dedicated by Ulysses, because at the time of the Trojan war and in the lifetime of Ulysses the art of casting in bronze had not yet been invented. He refuses to believe that the grave of Dejanira was at Argos, because she was known to have died at Trachis and her grave to be not far from Heraclea. Among the several places in Greece that set up claims to be the Oechalia of Homer, our author decides in favour of Carnasium in Messenia, because the bones of Eurytus were there. The tradition that the mysteries at Celeae had been founded by a man of Eleusis named Dysaules, who had been driven into exile after a battle between the Eleusinians and Athenians, is rejected by Pausanias on the grounds that no such battle took place and that no such person is mentioned by Homer. The legend that Daedalus joined Aristaeus in colonising Sardinia is set aside by him for the reason that Daedalus lived several generations after Aristaeus, and therefore could not possibly have shared with him in a colony or in anything else. Similarly he argues on chronological grounds against the traditions that Achilles had been a suitor of Helen; that Timalcus went to Aphidna with the Dioscuri; and that the Telamon and Chalcodon who marched with Hercules against Elis were the well-known Telamon of Aegina and Chalcodon of Euboea. The Spartan tradition as to the image of Brauronian Artemis is preferred by Pausanias to the Athenian, and that for a variety of reasons which he sets forth in detail. Thus Pausanias criticised Greek myths and legends according to his lights, and if his lights did not shine very brilliantly the fault was not his. [Sidenote: His taste in art.]