Pausanias Analysis

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Chapter 2.24

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2.24.1 1 mythic high τὴν δὲ ἀκρόπολιν Λάρισαν μὲν καλοῦσιν ἀπὸ τῆς Πελασγοῦ θυγατρός· ἀπὸ ταύτης δὲ καὶ δύο τῶν ἐν Θεσσαλίᾳ πόλεων, ἥ τε ἐπὶ θαλάσσῃ καὶ ἡ παρὰ τὸν Πηνειόν, ὠνομάσθησαν. The acropolis they call Larisa, named after the daughter of Pelasgus; from her also two cities in Thessaly have derived their name, one by the sea and another near the Peneius. Explains a place-name as derived from Pelasgus' daughter, a mythic genealogical etymology.
2.24.1 2 other high ἀνιόντων δὲ ἐς τὴν ἀκρόπολιν ἔστι μὲν τῆς Ἀκραίας Ἥρας τὸ ἱερόν, ἔστι δὲ καὶ ναὸς Ἀπόλλωνος, ὃν Πυθαεὺς πρῶτος παραγενόμενος ἐκ Δελφῶν λέγεται ποιῆσαι. As one ascends toward the acropolis, there is a sanctuary of Hera Akraia and also a temple of Apollo, said to have been first built by Pythaeus, who came from Delphi. Topographical description of shrines and temple location on the ascent to the acropolis; antiquarian building attribution, not a mythic event or post-500 BC historical event.
2.24.1 3 other high τὸ δὲ ἄγαλμα τὸ νῦν χαλκοῦν ἐστιν ὀρθόν, Δειραδιώτης Ἀπόλλων καλούμενος, ὅτι καὶ ὁ τόπος οὗτος καλεῖται Δειράς. The statue found there now is made of bronze and stands upright, called Apollo Deiradiotes, since this place too is named Deiras. Purely descriptive identification of a statue and local place-name explanation.
2.24.1 4 other high ἡ δέ οἱ μαντικὴ---μαντεύεται γὰρ ἔτι καὶ ἐς ἡμᾶς--- καθέστηκε τρόπον τοῦτον. The oracle there—for it continues even into our own day—is established thus. Describes the oracle's present status and arrangement, not a mythic tale or a historical event.
2.24.1 5 other high γυνὴ μὲν προφητεύουσά ἐστιν, ἀνδρὸς εὐνῆς εἰργομένη· θυομένης δὲ ἐν νυκτὶ ἀρνὸς κατὰ μῆνα ἕκαστον, γευσαμένη δὴ τοῦ αἵματος ἡ γυνὴ κάτοχος ἐκ τοῦ θεοῦ γίνεται. The prophetess is a woman kept apart from the bed of a man; on one night each month a lamb is sacrificed, and when she has tasted of the blood, she becomes possessed by the god. Describes a cultic ritual and the prophetess's condition, not a mythic event or a post-500 BC historical event.
2.24.2 1 mythic high τοῦ Δειραδιώτου δὲ Ἀπόλλωνος ἔχεται μὲν ἱερὸν Ἀθηνᾶς Ὀξυδερκοῦς καλουμένης, Διομήδους ἀνάθημα, ὅτι οἱ μαχομένῳ ποτὲ ἐν Ἰλίῳ τὴν ἀχλὺν ἀφεῖλεν ἡ θεὸς ἀπὸ τῶν ὀφθαλμῶν· Next to the sanctuary of Apollo Deiradiotes stands a shrine to Athena, called Oxyderkes ("Keen-sighted"), dedicated by Diomedes, because once, when he was fighting at Troy, the goddess removed the mist from his eyes. Refers to Diomedes at Troy and Athena's divine action, a mythic event explaining the dedication.
2.24.2 2 other high ἔχεται δὲ τὸ στάδιον, ἐν ᾧ τὸν ἀγῶνα τῷ Νεμείῳ Διὶ καὶ τὰ Ἡραῖα ἄγουσιν. Near it lies the stadium, in which they celebrate both the contest held in honor of Zeus Nemeios and the Heraia festival. A topographical note identifying the stadium and the festivals held there; descriptive rather than an event narrative.
2.24.2 3 mythic high ἐς δὲ τὴν ἀκρόπολιν ἰοῦσίν ἐστιν ἐν ἀριστερᾷ τῆς ὁδοῦ τῶν Αἰγύπτου παίδων καὶ ταύτῃ μνῆμα. On the left of the road leading up to the Acropolis, there is also a grave of the children of Aegyptus. A grave of the children of Aegyptus is tied to the mythic cycle of Danaus and Aegyptus.
2.24.2 4 mythic high χωρὶς μὲν γὰρ ἀπὸ τῶν σωμάτων ἐνταῦθα αἱ κεφαλαί, χωρὶς δὲ ἐν Λέρνῃ σώματα τὰ λοιπά· The heads alone lie buried here separate from the bodies, while the rest of the bodies are in Lerna. Refers to the mythic Hydra/Heracles setting, with remains distributed between this place and Lerna as a mythic landscape detail.
2.24.2 5 mythic high ἐν Λέρνῃ γὰρ καὶ ὁ φόνος ἐξειργάσθη τῶν νεανίσκων, ἀποθανόντων δὲ ἀποτέμνουσιν αἱ γυναῖκες τὰς κεφαλὰς ἀπόδειξιν πρὸς τὸν πατέρα ὧν ἐτόλμησαν. For it was in Lerna that the youths were murdered, and after their deaths, the women cut off the heads and brought them as proof to their father of the deeds they had dared to commit. Refers to the legendary murder of the youths at Lerna, a mythic event affecting the landscape and local tradition.
2.24.3 1 other high ἐπʼ ἄκρᾳ δέ ἐστι τῇ Λαρίσῃ Διὸς ἐπίκλησιν Λαρισαίου ναός, οὐκ ἔχων ὄροφον· τὸ δὲ ἄγαλμα ξύλου πεποιημένον οὐκέτι ἑστηκὸς ἦν ἐπὶ τῷ βάθρῳ. On the summit of Larisa there is a temple dedicated to Zeus surnamed Larissaios; it has no roof, and the wooden cult statue no longer stood upon its pedestal. Describes a temple, cult statue, and their condition; this is topographical/antiquarian description, not a mythic or historical event.
2.24.3 2 other high καὶ Ἀθηνᾶς δὲ ναός ἐστι θέας ἄξιος· ἐνταῦθα ἀναθήματα κεῖται καὶ ἄλλα καὶ Ζεὺς ξόανον, δύο μὲν ᾗ πεφύκαμεν ἔχον ὀφθαλμούς, τρίτον δὲ ἐπὶ τοῦ μετώπου. There stands also a temple of Athena worthy of notice: within it are various offerings, including notably a wooden image (xoanon) of Zeus, possessing two eyes in the natural place and a third upon the forehead. Describes a temple, offerings, and the form of a cult image; this is antiquarian/descriptive rather than mythic or historical event.
2.24.3 3 mythic high τοῦτον τὸν Δία Πριάμῳ φασὶν εἶναι τῷ Λαομέδοντος πατρῷον ἐν ὑπαίθρῳ τῆς αὐλῆς ἱδρυμένον, καὶ ὅτε ἡλίσκετο ὑπὸ Ἑλλήνων Ἴλιον, ἐπὶ τούτου κατέφυγεν ὁ Πρίαμος τὸν βωμόν. It is said that this Zeus originally belonged to Priam, son of Laomedon, set up in the open courtyard of his palace, and when Troy was captured by the Greeks, Priam took refuge upon this altar. Priam, Laomedon, and the fall of Troy are mythic events, and the altar's significance comes from that mythic episode.
2.24.3 4 mythic high ἐπεὶ δὲ τὰ λάφυρα ἐνέμοντο, λαμβάνει Σθένελος ὁ Καπανέως αὐτόν, καὶ ἀνάκειται μὲν διὰ τοῦτο ἐνταῦθα· Later, when the Greeks divided the spoils, Sthenelus, son of Capaneus, took it for himself, and for this reason it is dedicated here. Refers to the division of spoils after the Trojan War and an object's dedication because of that mythic event.
2.24.4 1 other high τρεῖς δὲ ὀφθαλμοὺς ἔχειν ἐπὶ τῷδε ἄν τις τεκμαίροιτο αὐτόν. One might conjecture that he was depicted with three eyes for the following reason. A conjecture about depiction and iconography; not a mythic event or historical event.
2.24.4 2 mythic high Δία γὰρ ἐν οὐρανῷ βασιλεύειν, οὗτος μὲν λόγος κοινὸς πάντων ἐστὶν ἀνθρώπων. That Zeus reigns in heaven is belief commonly held by all mankind. Zeus reigning in heaven is a mythic divine claim, not a historical or merely descriptive statement.
2.24.4 3 mythic high ὃν δὲ ἄρχειν φασὶν ὑπὸ γῆς, ἔστιν ἔπος τῶν Ὁμήρου Δία ὀνομάζον καὶ τοῦτον· Ζεύς τε καταχθόνιος καὶ ἐπαινὴ Περσεφόνεια. Hom. ll. 9.457 A Homeric verse applies the name of Zeus also to him whom they say rules beneath the earth: "the underworld Zeus and dread Persephone" (Il. 9.457). Refers to Zeus ruling beneath the earth and Persephone, i.e. a mythic underworld deity context.
2.24.4 4 mythic medium Αἰσχύλος δὲ ὁ Εὐφορίωνος καλεῖ Δία καὶ τὸν ἐν θαλάσσῃ. Aeschylus, son of Euphorion, calls Zeus also lord of the sea. References Zeus in a mythic/religious context and his sea-domain epithet.
2.24.4 5 other high τρισὶν οὖν ὁρῶντα ἐποίησεν ὀφθαλμοῖς ὅστις δὴ ἦν ὁ ποιήσας, ἅτε ἐν ταῖς τρισὶ ταῖς λεγομέναις λήξεσιν ἄρχοντα τὸν αὐτὸν τοῦτον θεόν. Therefore whoever fashioned this god gave him three eyes, because the same deity rules the three realms traditionally spoken of. Describes the god's iconography and theological explanation, not a mythic event or historical event.
2.24.5 1 other high ὁδοὶ δὲ ἐξ Ἄργους καὶ κατʼ ἄλλα εἰσὶ τῆς Πελοποννήσου καὶ πρὸς Ἀρκαδίας ἐπὶ Τεγέαν. Roads from Argos extend both towards other parts of the Peloponnesus and toward Arcadia, leading to Tegea. Purely geographical route information about roads from Argos to Tegea.
2.24.5 2 other high ἐν δεξιᾷ δὲ ὄρος ἐστὶν ἡ Λυκώνη, δένδρα κυπαρίσσου μάλιστα ἔχουσα. On the right is a mountain called Lycone, especially rich in cypress trees. Purely geographical/topographical description of a mountain and its vegetation, with no mythic or historical event.
2.24.5 3 other high ᾠκοδόμηται δὲ ἐπὶ κορυφῇ τοῦ ὄρους Ἀρτέμιδος Ὀρθίας ἱερόν, καὶ ἀγάλματα Ἀπόλλωνος καὶ Λητοῦς καὶ Ἀρτέμιδος πεποίηται λευκοῦ λίθου· Πολυκλείτου δέ φασιν εἶναι ἔργα. On its summit stands a sanctuary dedicated to Artemis Orthia, with statues of Apollo, Leto, and Artemis crafted from white stone, said to be works of Polycleitus. Describes a sanctuary, cult statues, and an artistic attribution; this is topographical/antiquarian rather than mythic or historical event.
2.24.5 4 other high καταβάντων δὲ ἐκ τοῦ ὄρους αὖθίς ἐστιν ἐν ἀριστερᾷ τῆς λεωφόρου ναὸς Ἀρτέμιδος. Upon descending from the mountain, again on the left side of the road, there is a temple of Artemis. Simple route and topographical description of a temple’s location along the road.
2.24.6 1 other high ὀλίγον δὲ ἀπωτέρω ἐν δεξιᾷ τῆς ὁδοῦ Χάον ἐστὶν ὄρος ὀνομαζόμενον, ὑπὸ δὲ αὐτῷ δένδρα πέφυκεν ἥμερα καὶ ἄνεισι τοῦ Ἐρασίνου φανερὸν ἐνταῦθα δὴ τὸ ὕδωρ· τέως δὲ ἐκ Στυμφάλου ῥεῖ τῆς Ἀρκάδων ὥσπερ ἐξ Εὐρίπου κατὰ Ἐλευσῖνα καὶ τὴν ταύτῃ θάλασσαν οἱ Ῥειτοί. A short distance further, on the right-hand side of the road, there is a mountain named Chaon; at the foot of this mountain grow cultivated trees, and the water of the Erasinus river rises to view clearly there; until that point, the river flows underground from Stymphalos in Arcadia, just as the streams called Rheitoi flow from the Euripus and emerge near Eleusis into the sea located there. Purely geographical and descriptive: a mountain, cultivated trees, and river behavior, with a comparative topographical note.
2.24.6 2 other high πρὸς δὲ τοῦ Ἐρασίνου ταῖς κατὰ τὸ ὄρος ἐκβολαῖς Διονύσῳ καὶ Πανὶ θύουσι, τῷ Διονύσῳ δὲ καὶ ἑορτὴν ἄγουσι καλουμένην Τύρβην. Near where the Erasinus emerges from the mountain, the people sacrifice to Dionysus and Pan, and they conduct a festival for Dionysus as well, called Tyrbe. Describes a cult site and local festival near a river emergence; this is geographic/ritual description, not a mythic event or post-500 BC historical event.
2.24.7 1 other high ἐπανελθοῦσι δὲ ἐς τὴν ἐπὶ Τεγέας ὁδόν ἐστιν ἐν δεξιᾷ τοῦ ὀνομαζομένου Τρόχου Κεγχρεαί. Returning again to the road leading to Tegea, on the right hand side is a place called Kenchreai near Trochos. Purely topographical: it gives a road direction and a place-name with no mythic or historical event.
2.24.7 2 mythic medium τὸ δὲ ὄνομα ἐφʼ ὅτῳ τῷ χωρίῳ γέγονεν, οὐ λέγουσι, πλὴν εἰ μὴ καὶ τοῦτο ἄρα ὠνομάσθη διὰ τὸν Πειρήνης παῖδα Κεγχρίαν. They do not explain from where the place received its name, unless perhaps it was also named after Kenchrias, the son of Peirene. A possible naming from the son of Peirene is a mythic/legendary etiology.
2.24.7 3 historical high καὶ πολυάνδρια ἐνταῦθά ἐστιν Ἀργείων νικησάντων μάχῃ Λακεδαιμονίους περὶ Ὑσιάς. Here stand burial mounds of Argives who defeated the Spartans in battle at Hysiai. Describes burial mounds for Argives after a battle with Spartans at Hysiai, a historical event rather than myth.
2.24.7 4 historical high τὸν δὲ ἀγῶνα τοῦτον συμβάντα εὕρισκον Ἀθηναίοις ἄρχοντος Πεισιστράτου, τετάρτῳ δὲ ἔτει τῆς ἑβδόμης καὶ εἰκοστῆς Ὀλυμπιάδος ἣν Εὐρύβοτος Ἀθηναῖος ἐνίκα στάδιον. I discovered that this encounter occurred when Peisistratus was archon of the Athenians, in the fourth year of the twenty-seventh Olympiad, during which Olympiad Eurybotus of Athens won the stadion race. Dated by Peisistratus' archonship and the 27th Olympiad, so it concerns a historical chronology.
2.24.7 5 historical medium καταβάντος δὲ ἐς τὸ χθαμαλώτερον ἐρείπια Ὑσιῶν ἐστι πόλεώς ποτε ἐν τῇ Ἀργολίδι, καὶ τὸ πταῖσμα Λακεδαιμονίοις ἐνταῦθα γενέσθαι λέγουσιν. Descending further into lower ground, there are the ruins of Hysiai, once a city within Argolis, and the local tradition is that it was here that the Spartans suffered the defeat. Refers to the Spartan defeat at Hysiai, a historical event and its local tradition.