Pausanias Analysis - Current Sentence Tags 9.29

Chapter 9.29

Passage	Sentence	Bucket	Confidence	Greek	English	Rationale
9.29.1	1	other	high	ταῦτα μὲν δὴ ἔχοντά ἐστιν οὕτω,	These things then stand thus.	A transitional evaluative statement; no mythic or historical event.
9.29.1	2	mythic	high	θῦσαι δὲ ἐν Ἑλικῶνι Μούσαις πρώτους καὶ ἐπονομάσαι τὸ ὄρος ἱερὸν εἶναι Μουσῶν Ἐφιάλτην καὶ Ὦτον λέγουσιν,	It is said that Ephialtes and Otus were the first to sacrifice to the Muses at Helicon, and to name the mountain sacred to the Muses.	Ephialtes and Otus are mythic figures, and the sentence explains a mythic origin for the sacred status of Helicon.
9.29.1	3	mythic	medium	οἰκίσαι δὲ αὐτοὺς καὶ Ἄσκρην·	They are also said to have founded Ascra.	Foundation of Ascra is attributed to mythic figures rather than a historical event.
9.29.1	4	other	high	καὶ δὴ καὶ Ἡγησίνους ἐπὶ τῷδε ἐν τῇ Ἀτθίδι ἐποίησεν,	Indeed, Hegesinus makes mention of this in his poem "Atthis":	This is an antiquarian reference to a poet mentioning the matter, not a mythic or historical event.
9.29.1	5	mythic	high	Ἄσκρῃ δʼ αὖ παρέλεκτο Ποσειδάων ἐνοσίχθων, ἣ δή οἱ τέκε παῖδα περιπλομένων ἐνιαυτῶν Οἴοκλον, ὃς πρῶτος μετʼ Ἀλωέος ἔκτισε παίδων Ἄσκρην, ἥ θʼ Ἑλικῶνος ἔχει πόδα πιδακόεντα. Hegesinus Atthis, unknown location.	"To Ascra too did earthquake-shaking Poseidon lie nearby, who bore to him a son in revolving years, Oeoclus, who was first after Aloeus’ children to found Ascra, which rests at Helicon's spring-rich foot."	Names Poseidon, a divine father, and a heroic founder genealogy for Ascra; this is mythic origin material.
9.29.2	1	other	high	ταύτην τοῦ Ἡγησίνου τὴν ποίησιν οὐκ ἐπελεξάμην, ἀλλὰ πρότερον ἄρα ἐκλελοιπυῖα ἦν πρὶν ἢ ἐμέ γενέσθαι·	This poetry of Hegesinus I did not examine personally; rather, it had already disappeared before my time.	A note about the disappearance of a poem before Pausanias' time; antiquarian/source criticism, not mythic or historical event.
9.29.2	2	other	high	Κάλλιππος δὲ Κορίνθιος ἐν τῇ ἐς Ὀρχομενίους συγγραφῇ μαρτύρια ποιεῖται τῷ λόγῳ τὰ Ἡγησίνου ἔπη,	However, Callippus of Corinth, in his treatise concerning Orchomenus, uses the verses of Hegesinus in support of his account.	A source citation about an antiquarian treatise and verses, not an event.
9.29.2	3	other	high	ὡσαύτως δὲ καὶ ἡμεῖς πεποιήμεθα παρʼ αὐτοῦ Καλλίππου διδαχθέντες.	In the same manner, I myself have relied upon Callippus, having learned from him.	A personal statement about learning from Callippus; no mythic or historical event.
9.29.2	4	other	high	Ἄσκρης μὲν δὴ πύργος εἷς ἐπʼ ἐμοῦ καὶ ἄλλο οὐδὲν ἐλείπετο ἐς μνήμην,	In my day, Ascra had only a single tower remaining, nothing else was left as a memorial.	Describes the present remains of Ascra as a geographical/antiquarian observation, not a mythic or historical event.
9.29.2	5	mythic	high	οἱ δὲ τοῦ Ἀλωέως παῖδες ἀριθμόν τε Μούσας ἐνόμισαν εἶναι τρεῖς καὶ ὀνόματα αὐταῖς ἔθεντο Μελέτην καὶ Μνήμην καὶ Ἀοιδήν.	The sons of Aloeus believed the Muses to be three in number, and gave them the names Melete, Mneme, and Aoide.	Refers to mythic figures and a mythic tradition about the Muses' number and names.
9.29.3	1	mythic	high	χρόνῳ δὲ ὕστερόν φασι Πίερον Μακεδόνα, ἀφʼ οὗ καὶ Μακεδόσιν ὠνόμασται τὸ ὄρος, τοῦτον ἐλθόντα ἐς Θεσπιὰς ἐννέα τε Μούσας καταστήσασθαι καὶ τὰ ὀνόματα τὰ νῦν μεταθέσθαι σφίσι.	Later, they say, Pierus the Macedonian—from whom the mountain was also named among the Macedonians—came to Thespiae and established there nine Muses, changing their names to the ones still used today.	Explains a mythic aetiology for the Muses and their names, tied to Pierus and landscape naming.
9.29.3	2	other	high	ταῦτα δὲ ἐνόμιζεν οὕτως ὁ Πίερος ἢ σοφώτερά οἱ εἶναι φανέντα ἢ κατά τι μάντευμα ἢ παρά του διδαχθεὶς τῶν Θρᾳκῶν· δεξιώτερον γὰρ τά τε ἄλλα ἐδόκει τοῦ Μακεδονικοῦ τὸ ἔθνος εἶναι πάλαι τὸ Θρᾴκιον καὶ οὐχ ὁμοίως ἐς τὰ θεῖα ὀλίγωρον.	Pierus believed this either because it seemed wiser to him, or due to some oracle, or because he had been taught by one of the Thracians; for in ancient times the Thracians were regarded as generally more skilled than the Macedonians, and were not equally indifferent toward divine matters.	Explains Pierus’s reasoning and a general ethnographic remark about Thracians; no event is being narrated.
9.29.4	1	mythic	high	εἰσὶ δʼ οἳ καὶ αὐτῷ θυγατέρας ἐννέα Πιέρῳ γενέσθαι λέγουσι καὶ τὰ ὀνόματα ἅπερ ταῖς θεαῖς τεθῆναι καὶ ταύταις, καὶ ὅσοι Μουσῶν παῖδες ἐκλήθησαν ὑπὸ Ἑλλήνων, θυγαριτριδοῦς εἶναι σφᾶς Πιέρου·	There are some who say that Pierus himself also had nine daughters, and that they received the very same names that had been given to the goddesses; thus, all whom the Greeks called children of the Muses would actually be descendants of Pierus’s daughters.	Explains an etiological myth about the Muses and Pierus's daughters.
9.29.4	2	mythic	high	Μίμνερμος δέ, ἐλεγεῖα ἐς τὴν μάχην ποιήσας τὴν Σμυρναίων πρὸς Γύγην τε καὶ Λυδούς, φησὶν ἐν τῷ προοιμίῳ θυγατέρας Οὐρανοῦ τὰς ἀρχαιοτέρας Μούσας, τούτων δὲ ἄλλας νεωτέρας εἶναι Διὸς παῖδας.	But Mimnermus, in the elegies he composed about the battle of the Smyrnaeans against Gyges and the Lydians, states in his prologue that the elder Muses were daughters of Uranus, and that beside these there are other, younger ones, who are daughters of Zeus.	The sentence discusses the genealogy of the Muses, a mythic tradition about divine beings.
9.29.5	1	mythic	high	ἐν Ἑλικῶνι δὲ πρὸς τὸ ἄλσος ἰόντι τῶν Μουσῶν ἐν ἀριστερᾷ μὲν ἡ Ἀγανίππη πηγή.	On Helicon, as one proceeds toward the grove of the Muses, there is on the left side the spring Aganippe.	Aganippe is a myth-linked spring on Helicon associated with the Muses, so this is a mythic landscape reference.
9.29.5	2	mythic	high	θυγατέρα δὲ εἶναι τὴν Ἀγανίππην τοῦ Τερμησσοῦ λέγουσι, ῥεῖ δὲ καὶ οὗτος ὁ Τερμησσὸς περὶ τὸν Ἑλικῶνα.	They say Aganippe was the daughter of Termessus, and this Termessus also flows around Helicon.	Aganippe being the daughter of Termessus is a mythic genealogy, and the stream around Helicon belongs to mythic landscape tradition.
9.29.5	3	other	high	τὴν δὲ εὐθεῖαν ἐρχομένῳ πρὸς τὸ ἄλσος ἔστιν εἰκὼν Εὐφήμης ἐπειργασμένη λίθῳ·	Continuing straight ahead towards the grove, one encounters an image of Eupheme, carved in stone.	Purely topographical/route description of a statue encountered on the way, with no event narrated.
9.29.5	4	mythic	high	τροφὸν δὲ εἶναι τὴν Εὐφήμην λέγουσι τῶν Μουσῶν.	Eupheme, they say, was the nurse of the Muses.	Eupheme as nurse of the Muses is a mythic figure and role.
9.29.6	1	mythic	high	ταύτης τε οὖν εἰκὼν καὶ μετʼ αὐτὴν Λίνος ἐστὶν ἐν πέτρᾳ μικρᾷ σπηλαίου τρόπον εἰργασμένῃ·	There is a statue of her, and after her is Linus, placed in a small rock shaped into the form of a cave.	Linus is a mythic figure, and the sentence describes his statue and placement in a cave-like rock.
9.29.6	2	other	high	τούτῳ κατὰ ἔτος ἕκαστον πρὸ τῆς θυσίας τῶν Μουσῶν ἐναγίζουσι.	To him they make offerings every year before the sacrifice to the Muses.	Describes a recurring ritual practice and festival sequence, not a mythic event or post-500 BC historical event.
9.29.6	3	mythic	high	λέγεται δὲ ὡς ὁ Λίνος οὗτος παῖς μὲν Οὐρανίας εἴη καὶ Ἀμφιμάρου τοῦ Ποσειδῶνος, μεγίστην δὲ τῶν τε ἐφʼ αὑτοῦ καὶ ὅσοι πρότερον ἐγένοντο λάβοι δόξαν ἐπὶ μουσικῇ, καὶ ὡς Ἀπόλλων ἀποκτείνειεν αὐτὸν ἐξισούμενον κατὰ τὴν ᾠδήν.	This Linus is said to be the son of Urania and Amphimarus, son of Poseidon, and to have earned the greatest renown of his contemporaries as well as those who lived before him for his achievements in music; it is said also that Apollo killed him because he equalled the god in song.	Refers to Linus’ divine parentage and Apollo killing him, both mythic figures and events.
9.29.7	1	mythic	high	ἀποθανόντος δὲ τοῦ Λίνου τὸ ἐπʼ αὐτῷ πένθος διῆλθεν ἄρα καὶ ἄχρι τῆς βαρβάρου πάσης, ὡς καὶ Αἰγυπτίοις ᾆσμα γενέσθαι Λίνον· καλοῦσι δὲ τὸ ᾆσμα Αἰγύπτιοι τῇ ἐπιχωρίῳ φωνῇ Μανέρων.	At the death of Linus, grief for him spread even as far as all the barbarian lands, to such an extent that even the Egyptians composed a song called Linus; but the Egyptians call this song in their native tongue "Maneros."	Refers to Linus, a mythic figure, and the spread of mourning and song from his death.
9.29.7	2	mythic	high	οἱ δὲ Ἕλλησιν ἔπη ποιήσαντες, Ὅμηρος μέν, ἅτε ᾆσμα Ἕλλησιν ὂν ἐπιστάμενος τοῦ Λίνου τὰ παθήματα, ἐπὶ τοῦ Ἀχιλλέως ἔφη τῇ ἀσπίδι ἄλλα τε ἐργάσασθαι τὸν Ἥφαιστον καὶ κιθαρῳδὸν παῖδα ᾄδοντα τὰ ἐς Λίνον·	Among the Greek epic poets, Homer, who was acquainted with the sufferings of Linus as a song known to the Greeks, says that Hephaestus, among other works depicted on the shield of Achilles, crafted a boy, a lyre-player, singing of Linus.	Refers to Homer’s account of Hephaestus depicting Linus on Achilles’ shield, a mythic scene and mythic figure.
9.29.7	3	mythic	high	τοῖσι δʼ ἐνὶ μέσσοισι πάις φόρμιγγι λιγείῃ ἱμερόεν κιθάριζε, Λίνον δʼ ὑπὸ καλὸν ἄειδεν· Hom. Il. 18.569-70 Pausanias misquotes.	He says: "...and among them a boy played delightfully on the clear-toned lyre, singing beautifully the song of Linus."	Cites Homeric poetry about Linus, a mythic figure and song, so it belongs to mythic material.
9.29.8	1	mythic	high	Πάμφως δέ, ὃς Ἀθηναίοις τῶν ὕμνων ἐποίησε τοὺς ἀρχαιοτάτους, οὗτος ἀκμάζοντος ἐπὶ τῷ Λίνῳ τοῦ πένθους Οἰτόλινον ἐκάλεσεν αὐτόν.	Pamphos, who composed the oldest hymns for the Athenians, called this Linus Oitolinos during the heyday of the sorrowful lamentation.	Pamphos and Linus belong to mythic-poetic tradition; the sentence concerns an archaic hymn and a mythic lament, not a historical event.
9.29.8	2	mythic	medium	Σαπφὼ δὲ ἡ Λεσβία τοῦ Οἰτολίνου τὸ ὄνομα ἐκ τῶν ἐπῶν τῶν Πάμφω μαθοῦσα Ἄδωνιν ὁμοῦ καὶ Οἰτόλινον ᾖσεν.	Sappho of Lesbos, learning the name Oitolinos from the verses of Pamphos, sang of Adonis along with Oitolinos.	Sappho's song about Adonis concerns a mythic figure and mythic poetic tradition.
9.29.8	3	historical	high	Θηβαῖοι δὲ λέγουσι παρὰ σφίσι ταφῆναι τὸν Λίνον, καὶ ὡς μετὰ τὸ πταῖσμα τὸ ἐν Χαιρωνείᾳ τὸ Ἑλληνικὸν Φίλιππος ὁ Ἀμύντου κατὰ δή τινα ὄψιν ὀνείρατος τὰ ὀστᾶ ἀνελόμενος τοῦ Λίνου κομίσειεν ἐς Μακεδονίαν·	The Thebans say that Linus was buried among them, and that after the Greek defeat at Chaeronea, Philip son of Amyntas, following some vision in a dream, exhumed Linus' bones and brought them to Macedonia.	Refers to Philip after Chaeronea and the moving of Linus' bones, an event tied to post-500 BC history.
9.29.9	1	mythic	high	ἐκεῖνον μὲν δὴ αὖθις ἐξ ἐνυπνίων ἄλλων ὀπίσω τοῦ Λίνου τὰ ὀστᾶ ἐς Θήβας ἀποστεῖλαι,	And afterward again, following other dreams, they say that he [the dreamer] sent the bones of Linus back to Thebes.	The sentence concerns the bones of Linus and dream-guided transfer to Thebes, a mythic/legendary event.
9.29.9	2	other	high	τὰ δὲ ἐπιθήματα τοῦ τάφου, καὶ ὅσα σημεῖα ἄλλα ἦν, ἀνὰ χρόνον φασὶν ἀφανισθῆναι.	But as for the ornaments upon the tomb, and whatever other markers there had been, these vanished with time.	Describes the disappearance of tomb ornaments and markers over time; this is descriptive/antiquarian rather than mythic or historical event.
9.29.9	3	mythic	high	λέγεται δὲ καὶ ἄλλα τοιάδε ὑπὸ Θηβαίων, ὡς τοῦ Λίνου τούτου γένοιτο ὕστερον ἕτερος Λίνος καλούμενος Ἰσμηνίου καὶ ὡς Ἡρακλῆς ἔτι παῖς ὢν ἀποκτείνειεν αὐτὸν διδάσκαλον μουσικῆς ὄντα.	The Thebans report other stories also, such as that after this Linus there was a later Linus, called the son of Ismenius, and that the young Heracles, while still a child, killed him, though he was his music teacher.	Heracles as a child killing his music teacher Linus is a mythic episode involving a legendary figure.
9.29.9	4	other	high	ἔπη δὲ οὔτε ὁ Ἀμφιμάρου Λίνος οὔτε ὁ τούτου γενόμενος ὕστερον ἐποίησαν· ἢ καὶ ποιηθέντα ἐς τοὺς ἔπειτα οὐκ ἦλθεν.	But neither Amphimarus' Linus nor the one later born after him composed any epic poetry; or if indeed anything was composed, it did not survive into later times.	Antiquarian remark about poetic attribution and survival of epics, not a mythic or historical event.