Pausanias Analysis - Current Sentence Tags 9.10

Chapter 9.10

Passage	Sentence	Bucket	Confidence	Greek	English	Rationale
9.10.1	1	historical	high	πολυάνδριον δὲ οὐ μακρὰν ἀπὸ τῶν πυλῶν ἐστι· κεῖνται δὲ ὁπόσους κατέλαβεν ἀποθανεῖν Ἀλεξάνδρῳ καὶ Μακεδόσιν ἀντιτεταγμένους.	Not far from the gates is a common grave, where lie those who happened to fall fighting against Alexander and the Macedonians.	Mentions those who died fighting against Alexander and the Macedonians, a post-classical historical event.
9.10.1	2	mythic	high	οὐ πόρρω δὲ ἀποφαίνουσι χωρίον ἔνθα Κάδμον λέγουσιν---ὅτῳ πιστά---τοῦ δράκοντος, ὃν ἀπέκτεινεν ἐπὶ τῇ κρήνῃ, τοὺς ὀδόντας σπείραντα, ἄνδρας δὲ ἀπὸ τῶν ὀδόντων ἀνεῖναι τὴν γῆν.	Nearby they point out the place where, according to the story about Cadmus—whoever believes it—he killed the dragon at the spring and sowed its teeth, from which men sprang up from the earth.	Cadmus killing the dragon and sowing its teeth, from which men sprang, is a mythic foundation story affecting the landscape.
9.10.2	1	other	high	ἔστι δὲ λόφος ἐν δεξιᾷ τῶν πυλῶν ἱερὸς Ἀπόλλωνος· καλεῖται δὲ ὅ τε λόφος καὶ ὁ θεὸς Ἰσμήνιος, παραρρέοντος τοῦ ποταμοῦ ταύτῃ τοῦ Ἰσμηνοῦ.	On the right of the gates there is a hill sacred to Apollo; both the hill and the god are called Ismenian from the river Ismenus which flows by at this point.	Purely topographical and descriptive: identifies a hill, its sanctuary, and the river-based name.
9.10.2	2	other	high	πρῶτα μὲν δὴ λίθου κατὰ τὴν ἔσοδόν ἐστιν Ἀθηνᾶ καὶ Ἑρμῆς, ὀνομαζόμενοι Πρόναοι·	At the entrance there are first stone images of Athena and Hermes surnamed Pronaoi ("Before the Temple").	A descriptive notice of cult statues at the entrance; no mythic or historical event.
9.10.2	3	other	high	ποιῆσαι δὲ αὐτὸν Φειδίας , τὴν δὲ Ἀθηνᾶν λέγεται Σκόπας ·	They say Pheidias made the Hermes, and Scopas the Athena.	Attribution of statue-makers; antiquarian/art-historical, not mythic or historical event.
9.10.2	4	other	high	μετὰ δὲ ὁ ναὸς ᾠκοδόμηται.	Beyond these is the temple itself.	Simple topographical description of the temple’s location; no mythic or historical event.
9.10.2	5	other	high	τὸ δὲ ἄγαλμα μεγέθει τε ἴσον τῷ ἐν Βραγχίδαις ἐστὶ καὶ τὸ εἶδος οὐδὲν διαφόρως ἔχον· ὅστις δὲ τῶν ἀγαλμάτων τούτων τὸ ἕτερον εἶδε καὶ τὸν εἰργασμένον ἐπύθετο, οὐ μεγάλη οἱ σοφία καὶ τὸ ἕτερον θεασαμένῳ Κανάχου ποίημα ὂν ἐπίστασθαι.	The cult statue is equal in size and entirely similar in appearance to that in Branchidae; thus, one who has viewed either of these statues and ascertained its artist would find no great difficulty in recognizing that the other also is a work of Canachus.	Describes cult statues and their artistic similarity, a descriptive antiquarian comparison rather than a mythic or historical event.
9.10.2	6	other	high	διαφέρουσι δὲ τοσόνδε· ὁ μὲν γὰρ ἐν Βραγχίδαις χαλκοῦ, ὁ δὲ Ἰσμήνιός ἐστι κέδρου.	The difference between them is this: the one in Branchidae is made of bronze, whereas the Ismenian is of cedar wood.	Purely descriptive comparison of cult statues/materials, with no mythic or historical event.
9.10.3	1	mythic	high	ἔστι δʼ ἐνταῦθα λίθος ἐφʼ ᾧ Μαντώ φασι τὴν Τειρεσίου καθέζεσθαι.	Here there is a stone upon which they say Manto, daughter of Teiresias, used to sit.	Refers to Manto, daughter of Teiresias, a mythic figure, and a landscape feature associated with her presence.
9.10.3	2	mythic	high	οὗτος μὲν πρὸ τῆς ἐσόδου κεῖται, καί οἱ τὸ ὄνομά ἐστι καὶ ἐς ἡμᾶς ἔτι Μαντοῦς δίφρος·	It lies before the entrance, and even now is called the Seat of Manto.	Refers to Manto, a mythic figure, via the object's name 'Seat of Manto'.
9.10.3	3	mythic	high	ἐν δεξιᾷ δὲ τοῦ ναοῦ λίθου πεποιημένας εἰκόνας Ἡνιόχης εἶναι, τὴν δὲ Πύρρας λέγουσι,	On the right side of the temple there are images made of stone: one is said to be Henioche, and the other Pyrrha.	The named figures Henioche and Pyrrha are mythic/personified identifications attached to temple images.
9.10.3	4	mythic	high	θυγατέρας δὲ αὐτὰς εἶναι Κρέοντος, ὃς ἐδυνάστευεν ἐπιτροπεύων Λαοδάμαντα τὸν Ἐτεοκλέους.	They say these were daughters of Creon, who governed as regent for Laodamas, son of Eteocles.	Refers to Creon, Eteocles, and the Theban royal line, which belongs to mythic tradition.
9.10.4	1	other	high	τόδε γε καὶ ἐς ἐμὲ ἔτι γινόμενον οἶδα ἐν Θήβαις· τῷ Ἀπόλλωνι τῷ Ἰσμηνίῳ παῖδα οἴκου τε δοκίμου καὶ αὐτὸν εὖ μὲν εἴδους, εὖ δὲ ἔχοντα καὶ ῥώμης, ἱερέα ἐνιαύσιον ποιοῦσιν·	This custom, at least, I know still continues in my day at Thebes: they choose as annual priest of Apollo Ismenius a boy from a noble family, handsome and strong in body as well.	Describes a current local custom in Thebes and a cult office, not a mythic event or post-500 BC historical event.
9.10.4	2	other	high	ἐπίκλησις δέ ἐστίν οἱ δαφναφόρος, στεφάνους γὰρ φύλλων δάφνης φοροῦσιν οἱ παῖδες.	His title is Daphnephoros (the Bearer of Laurel), for these boys wear a crown made of laurel leaves.	Describes a cultic title and ritual detail of boys wearing laurel crowns; this is descriptive/antiquarian rather than mythic or historical event.
9.10.4	3	other	high	εἰ μὲν οὖν πᾶσιν ὁμοίως καθέστηκεν ἀναθεῖναι δαφνηφορήσαντας χαλκοῦν τῷ θεῷ τρίποδα, οὐκ ἔχω δηλῶσαι, δοκῶ δὲ οὐ πᾶσιν εἶναι νόμον· οὐ γὰρ δὴ πολλοὺς ἑώρων αὐτόθι ἀνακειμένους·	I cannot say with certainty whether it is customary for all who have served as daphnephoroi to dedicate a bronze tripod to the god—I suppose it is not customary for everyone, since I have not seen many such tripods dedicated there.	Antiquarian note about local dedication custom and observed tripods; not mythic or historical event.
9.10.4	4	other	high	οἱ δʼ οὖν εὐδαιμονέστεροι τῶν παίδων ἀνατιθέασιν.	But the wealthiest among the chosen boys certainly dedicate one.	Describes a custom/practice among boys, with no mythic or historical event.
9.10.4	5	mythic	high	ἐπιφανὴς δὲ μάλιστα ἐπί τε ἀρχαιότητι καὶ τοῦ ἀναθέντος τῇ δόξῃ τρίπους ἐστὶν Ἀμφιτρύωνος ἀνάθημα ἐπὶ Ἡρακλεῖ δαφνηφορήσαντι.	The tripod dedicated by Amphitryon when Heracles was daphnephoros is most celebrated, both due to its antiquity and the fame of the dedicated person.	Refers to Amphitryon’s dedication connected with Heracles’ mythic role as daphnephoros, a myth-related votive object.
9.10.5	1	mythic	high	ἀνωτέρω δὲ τοῦ Ἰσμηνίου τὴν κρήνην ἴδοις ἄν, ἥντινα Ἄρεώς φασιν ἱερὰν εἶναι καὶ δράκοντα ὑπὸ τοῦ Ἄρεως ἐπιτετάχθαι φύλακα τῇ πηγῇ.	Above the Ismenion, one may see the spring which is said to be sacred to Ares, and a dragon, it is believed, was appointed by Ares himself as guardian of this spring.	The spring is linked to Ares and his dragon guardian, a mythic aetiology for a landscape feature.
9.10.5	2	mythic	high	πρὸς ταύτῃ τῇ κρήνῃ τάφος ἐστὶ Καάνθου·	Near this spring is the tomb of Caanthus.	Caanthus is a mythic figure, and the tomb is a landscape feature tied to mythic narrative.
9.10.5	3	mythic	high	Μελίας δὲ ἀδελφὸν καὶ Ὠκεανοῦ παῖδα εἶναι Κάανθον λέγουσι, σταλῆναι δὲ ὑπὸ τοῦ πατρὸς ζητήσοντα ἡρπασμένην τὴν ἀδελφήν.	They relate that Caanthus was the brother of Melia and the son of Oceanus, and that he was sent by his father to search for his sister after she had been abducted.	Genealogical myth and an abduction/search narrative involving Oceanus and his daughter are mythic.
9.10.5	4	mythic	high	ὡς δὲ Ἀπόλλωνα εὑρὼν ἔχοντα τὴν Μελίαν οὐκ ἐδύνατο ἀφελέσθαι, πῦρ ἐτόλμησεν ἐς τὸ τέμενος ἐνεῖναι τοῦ Ἀπόλλωνος τοῦτο ὃ νῦν καλοῦσιν Ἰσμήνιον·	But when he found Apollo holding Melia and could not take her away, he dared to set fire to the sanctuary of Apollo, the one that is now called the Ismenion.	Apollo holding Melia is a mythic episode, and the burning of the sanctuary is presented as its mythic consequence.
9.10.5	5	mythic	high	καὶ αὐτὸν ὁ θεός, καθά φασιν οἱ Θηβαῖοι, τοξεύει.	The god himself, according to the Thebans' story, shot and killed Caanthus with an arrow.	A god shooting Caanthus is a mythic event and concerns mythic agency in the landscape narrative.
9.10.6	1	mythic	high	Καάνθου μὲν ἐνταῦθά ἐστι μνῆμα,	Here is the tomb of Caanthus.	Caanthus is a mythic figure, and the sentence identifies his tomb.
9.10.6	2	mythic	high	Ἀπόλλωνι δὲ παῖδας ἐκ Μελίας γενέσθαι λέγουσι Τήνερον καὶ Ἰσμηνόν·	They say that Apollo had by Melia two sons, Tenerus and Ismenus.	It states a divine genealogy: Apollo fathering sons by Melia, which is mythic.
9.10.6	3	mythic	high	Τηνέρῳ μὲν Ἀπόλλων μαντικὴν δίδωσι, τοῦ δὲ Ἰσμηνίου τὸ ὄνομα ἔσχεν ὁ ποταμός.	To Tenerus Apollo granted the gift of prophecy, while the river received its name from Ismenus.	Apollo granting prophecy to Tenerus and the river's naming from Ismenus are mythic/etiological.
9.10.6	4	mythic	medium	οὐ μὴν οὐδὲ τὰ πρότερα ἦν ἀνώνυμος, εἰ δὴ καὶ Λάδων ἐκαλεῖτο πρὶν Ἰσμηνὸν γενέσθαι τὸν Ἀπόλλωνος.	Even previously, however, it was not without a name, being called Ladon before it was named Ismenus after Apollo's son.	Explains a river’s naming through Apollo’s son, i.e. a mythic etiology affecting the landscape.