Pausanias Analysis - Current Sentence Tags 9.34

Chapter 9.34

Passage	Sentence	Bucket	Confidence	Greek	English	Rationale
9.34.1	1	other	high	πρὶν δὲ ἐς Κορώνειαν ἐξ Ἀλαλκομενῶν ἀφικέσθαι, τῆς Ἰτωνίας Ἀθηνᾶς ἐστι τὸ ἱερόν·	Before reaching Coroneia from Alalcomenae, one comes to the sanctuary of Athena Itonia.	Purely locational route description identifying a sanctuary on the way from Alalcomenae to Coroneia.
9.34.1	2	mythic	medium	καλεῖται δὲ ἀπὸ Ἰτωνίου τοῦ Ἀμφικτύονος, καὶ ἐς τὸν κοινὸν συνίασιν ἐνταῦθα οἱ Βοιωτοὶ σύλλογον.	It is named after Itonius, the son of Amphictyon, and the Boeotians assemble here for their common gathering.	The place is named after Itonius, son of Amphictyon, a mythic eponym, though the gathering of Boeotians is an institutional detail.
9.34.1	3	other	high	ἐν δὲ τῷ ναῷ χαλκοῦ πεποιημένα Ἀθηνᾶς Ἰτωνίας καὶ Διός ἐστιν ἀγάλματα· τέχνη δὲ Ἀγορακρίτου , μαθητοῦ τε καὶ ἐρωμένου Φειδίου.	Within the temple are bronze statues of Athena Itonia and Zeus, made by Agoracritus, who was both pupil and beloved of Pheidias.	Temple inventory and artist attribution; purely descriptive/antiquarian, not mythic or historical event.
9.34.1	4	historical	high	ἀνέθεσαν δὲ καὶ Χαρίτων ἀγάλματα ἐπʼ ἐμοῦ.	In my own time, statues of the Charites were also dedicated here.	Refers to a dedication made in the narrator's own time, so it is a historical addition to the sanctuary.
9.34.2	1	mythic	high	λέγεται δὲ καὶ τοιόνδε, Ἰοδάμαν ἱερωμένην τῇ θεῷ νύκτωρ ἐς τὸ τέμενος ἐσελθεῖν καὶ αὐτῇ τὴν Ἀθηνᾶν φανῆναι, τῷ χιτῶνι δὲ τῆς θεοῦ τὴν Μεδούσης ἐπεῖναι τῆς Γοργόνος κεφαλήν· Ἰοδάμαν δέ, ὡς εἶδε, γενέσθαι λίθον.	It is also said that Iodama, who was priestess of the goddess, entered the precinct at night, and Athena herself appeared to her; upon the goddess's tunic was the head of Medusa the Gorgon, and when Iodama saw it, she was turned to stone.	Athena’s apparition and Medusa’s head are mythic elements, and the transformation of Iodama into stone is a mythic event.
9.34.2	2	mythic	high	καὶ διὰ τοῦτο ἐπιτιθεῖσα γυνὴ πῦρ ἀνὰ πᾶσαν ἡμέραν ἐπὶ τῆς Ἰοδάμας τὸν βωμὸν ἐς τρὶς ἐπιλέγει τῇ Βοιωτῶν φωνῇ Ἰοδάμαν ζῆν καὶ αἰτεῖν πῦρ.	For this reason, every day a woman places fire upon the altar of Iodama and three times repeats in the Boeotian dialect that Iodama still lives and asks for fire.	Describes a ritual tied to the mythic figure Iodama and her continuing presence on the altar.
9.34.3	1	other	high	Κορώνεια δὲ παρείχετο μὲν ἐς μνήμην ἐπὶ τῆς ἀγορᾶς Ἑρμοῦ βωμὸν Ἐπιμηλίου, τὸν δὲ ἀνέμων.	In the marketplace of Coroneia there remained an altar of Hermes Epimēlios ("Guardian of the flocks") and another altar dedicated to the Winds.	Describes surviving altars in the marketplace; this is topographical/antiquarian rather than a mythic or historical event.
9.34.3	2	other	high	κατωτέρω δὲ ὀλίγον Ἥρας ἐστὶν ἱερὸν καὶ ἄγαλμα ἀρχαῖον, Πυθοδώρου τέχνη Θηβαίου, φέρει δὲ ἐπὶ τῇ χειρὶ Σειρῆνας·	Slightly below is a temple of Hera containing an ancient image, the work of the Theban artist Pythodorus.	Temple location and description of an ancient image are geographical/antiquarian details, not mythic or historical events.
9.34.3	3	mythic	high	τὰς γὰρ δὴ Ἀχελῴου θυγατέρας ἀναπεισθείσας φασὶν ὑπὸ Ἥρας καταστῆναι πρὸς τὰς Μούσας ἐς ᾠδῆς ἔργον·	This statue holds the Sirens in one hand, for the tale tells how the daughters of Acheloüs were persuaded by Hera to compete against the Muses in song.	Refers to the myth of the Sirens, daughters of Acheloüs, competing with the Muses at Hera's instigation.
9.34.3	4	mythic	high	αἱ δὲ ὡς ἐνίκησαν, ἀποτίλασαι τῶν Σειρήνων τὰ πτερὰ ποιήσασθαι στεφάνους ἀπʼ αὐτῶν λέγονται.	When the Muses emerged victorious, they are said to have plucked out the feathers of the Sirens and fashioned crowns from them.	Describes a mythic contest involving the Muses and the Sirens, with mythic aftermath.
9.34.4	1	other	high	Κορωνείας δὲ σταδίους ὡς τεσσαράκοντα ὄρος ἀπέχει τὸ Λιβήθριον,	Mount Libethrius is about forty stades distant from Koroneia.	Purely geographical distance and location description.
9.34.4	2	other	high	ἀγάλματα δὲ ἐν αὐτῷ Μουσῶν τε καὶ νυμφῶν ἐπίκλησίν ἐστι Λιβηθρίων·	On this mountain are statues of the Muses and of the nymphs known as Libethrian.	Describes statues on the mountain; purely topographical/descriptive, not an event.
9.34.4	3	other	high	καὶ πηγαὶ---τὴν μὲν Λιβηθριάδα ὀνομάζουσιν, ἡ δὲ ἑτέρα †Πέτρα---	There are springs as well: one they call Libethrias, and the other Petra.	Purely geographical description of springs and their names.
9.34.4	4	other	high	γυναικὸς μαστοῖς εἰσιν εἰκασμέναι, καὶ ὅμοιον γάλακτι ὕδωρ ἀπʼ αὐτῶν ἄνεισιν.	These are shaped like a woman's breasts, and from them flows water resembling milk.	Purely descriptive landscape detail about a spring's shape and water, with no mythic or historical event.
9.34.5	1	other	high	ἐς δὲ τὸ ὄρος τὸ Λαφύστιον καὶ ἐς τοῦ Διὸς τοῦ Λαφυστίου τὸ τέμενός εἰσιν ἐκ Κορωνείας στάδιοι μάλιστα εἴκοσι.	From Koroneia to Mount Laphystium and the sanctuary of Zeus Laphystius is about twenty stades.	A route/distance notice describing how far Koroneia is from Mount Laphystium and the sanctuary.
9.34.5	2	other	high	λίθου μὲν τὸ ἄγαλμά ἐστιν·	There stands a stone image of Zeus.	Describes a standing cult image in a sanctuary; this is descriptive/antiquarian rather than mythic or historical.
9.34.5	3	mythic	high	Ἀθάμαντος δὲ θύειν Φρίξον καὶ Ἕλλην ἐνταῦθα μέλλοντος πεμφθῆναι κριὸν τοῖς παισί φασιν ὑπὸ Διὸς ἔχοντα τὸ ἔριον χρυσοῦν, καὶ ἀποδρᾶναι σφᾶς ἐπὶ τοῦ κριοῦ τούτου.	They say that Athamas was here about to sacrifice Phrixus and Helle, when Zeus provided for the children a ram whose fleece was golden, and upon this ram they escaped safely.	The sentence describes the myth of Athamas, Phrixus, Helle, and the golden ram sent by Zeus.
9.34.5	4	mythic	medium	ἀνωτέρω δέ ἐστιν Ἡρακλῆς Χάροψ ἐπίκλησιν·	Higher up is Heracles surnamed Charops ("with bright eyes").	Heracles is a mythic figure; the sentence identifies his cult-title at a location.
9.34.5	5	mythic	high	ἐνταῦθα δὲ οἱ Βοιωτοὶ λέγουσιν ἀναβῆναι τὸν Ἡρακλέα ἄγοντα τοῦ Ἅιδου τὸν κύνα.	According to the Boeotians, this is the place where Heracles ascended leading the Hound of Hades.	Heracles’ descent/ascent with Cerberus is a mythic event and explains the place through myth.
9.34.5	6	other	high	ἐκ δὲ Λαφυστίου κατιόντι ἐς τῆς Ἰτωνίας Ἀθηνᾶς τὸ ἱερὸν ποταμός ἐστι Φάλαρος ἐς τὴν Κηφισίδα ἐκδιδοὺς λίμνην.	Descending from Mount Laphystium towards the sanctuary of Athena Itonia, there is the river Phalarus, which flows into Lake Cephisus.	Purely geographical route description naming a river and lake near a sanctuary; no mythic or post-500 BC historical event.
9.34.6	1	other	high	τοῦ δὲ ὄρους τοῦ Λαφυστίου πέραν ἐστὶν Ὀρχομενός, εἴ τις Ἕλλησιν ἄλλη πόλις ἐπιφανὴς καὶ αὕτη ἐς δόξαν.	Beyond Mount Laphystius lies Orchomenus, a city as distinguished as any other among the Greeks for its renown.	A topographical location and descriptive praise of Orchomenus, with no event or myth/history.
9.34.6	2	other	high	εὐδαιμονίας δέ ποτε ἐπὶ μέγιστον προαχθεῖσαν ἔμελλεν ἄρα ὑποδέξεσθαι τέλος καὶ ταύτην οὐ πολύ τι ἀποδέον ἢ Μυκήνας τε καὶ Δῆλον.	It once rose to the highest degree of prosperity, and yet was destined, like Mycenae and Delos, soon thereafter to suffer its final downfall.	Describes prosperity and decline of a place by comparison to Mycenae and Delos; this is antiquarian/descriptive rather than a specific mythic or post-500 BC historical event.
9.34.6	3	other	high	περὶ δὲ τῶν ἀρχαίων τοιαῦτʼ ἦν ὁπόσα καὶ μνημονεύουσιν.	Regarding ancient events, the following traditions are preserved:	A general transitional remark about ancient traditions; not itself a mythic or historical event.
9.34.6	4	mythic	high	Ἀνδρέα πρῶτον ἐνταῦθα Πηνειοῦ παῖδα τοῦ ποταμοῦ λέγουσιν ἐποικῆσαι καὶ ἀπὸ τούτου τὴν γῆν Ἀνδρηίδα ὀνομασθῆναι·	they say that Andreus, son of the river Peneius, first settled the area, after whom the land came to be called Andreis.	Andreus is presented as a son of the river Peneius and first settler, an origin tradition tied to mythic genealogy.
9.34.7	1	mythic	high	παραγενομένου δὲ ὡς αὐτὸν Ἀθάμαντος, ἀπένειμε τῆς αὑτοῦ τῷ Ἀθάμαντι τήν τε περὶ τὸ Λαφύστιον χώραν καὶ τὴν νῦν Κορώνειαν καὶ Ἁλιαρτίαν.	When Athamas arrived, he assigned to him from his own domain the land around Laphystium, as well as what are now Coroneia and Haliartia.	This describes Athamas and an etiological distribution of land tied to a mythic figure, affecting place names and territory.
9.34.7	2	mythic	high	Ἀθάμας δὲ ἅτε οὐδένα οἱ παίδων τῶν ἀρσένων λελεῖφθαι νομίζων---τὰ μὲν γὰρ ἐς Λέαρχόν τε καὶ Μελικέρτην ἐτόλμησεν αὐτός, Λεύκωνι δὲ ὑπὸ νόσου τελευτῆσαι συνέβη, Φρίξον δὲ ἄρα οὐκ ἠπίστατο ἢ αὐτὸν περιόντα ἢ γένος ὑπολειπόμενον Φρίξου---τούτων ἕνεκα ἐποιήσατο Ἁλίαρτον καὶ Κόρωνον τοὺς Θερσάνδρου τοῦ Σισύφου·	Athamas, believing that none of his male children remained—since he himself had acted rashly against Learchus and Melicertes, Leukon had died of illness, and he was unaware either that Phrixus survived or that descendants of Phrixus remained—consequently adopted Haliartus and Coronus, sons of Thersander, son of Sisyphus.	Athamas, Phrixus, Learchus, Melicertes, and Sisyphus belong to mythic genealogy and narrative.
9.34.7	3	mythic	high	Σισύφου γὰρ ἀδελφὸς ἦν ὁ Ἀθάμας.	For Athamas was the brother of Sisyphus.	Genealogical statement about mythic figures Athamas and Sisyphus.
9.34.8	1	mythic	high	ὕστερον δὲ ἀναστρέψαντος ἐκ Κόλχων οἱ μὲν αὐτοῦ Φρίξου φασίν, οἱ δὲ Πρέσβωνος---γεγονέναι δὲ Φρίξῳ τὸν Πρέσβωνα ἐκ τῆς Αἰήτου θυγατρός--- οὕτω συγχωροῦσιν οἱ Θερσάνδρου παῖδες οἶκον μὲν τὸν Ἀθάμαντος Ἀθάμαντι καὶ τοῖς ἀπὸ ἐκείνου προσήκειν·	Later, after he returned from Colchis, some say it was Phrixus himself, others say it was Presbon—who was born to Phrixus from the daughter of Aeëtes—who came to this agreement with the sons of Thersandros: the house of Athamas should belong to Athamas and his descendants henceforth.	Concerns Phrixus, Aeëtes, and Athamas, all figures in heroic myth; it describes a mythic family agreement about a house.
9.34.8	2	mythic	high	αὐτοὶ δὲ---μοῖραν γὰρ δίδωσί σφισιν Ἀθάμας τῆς γῆς---Ἁλιάρτου καὶ Κορωνείας ἐγένοντο οἰκισταί.	But they themselves—for Athamas granted them a portion of land—became the founders of Haliartus and Koroneia.	Athamas is a mythic figure, and the sentence describes mythical settlers founding cities through his grant of land.
9.34.9	1	mythic	high	πρότερον δὲ ἔτι τούτων Ἀνδρεὺς Εὐίππην θυγατέρα Λεύκωνος λαμβάνει παρὰ Ἀθάμαντος γυναῖκα, καὶ υἱὸς Ἐτεοκλῆς αὐτῷ γίνεται.	Yet even before these events, Andreus took Euippe, daughter of Leukon, as a wife from Athamas, and she bore him a son named Eteocles.	Genealogical/mythic tale involving Athamas, Andreus, and Eteocles.
9.34.9	2	mythic	high	Κηφισοῦ δὲ τοῦ ποταμοῦ κατὰ τῶν πολιτῶν τὴν φήμην, ὥστε καὶ τῶν ποιησάντων τινὲς Κηφισιάδην τὸν Ἐτεοκλέα ἐκάλεσαν ἐν τοῖς ἔπεσιν.	According to local tradition, however, Eteocles' father was said to be the river Cephisus, so that some among the poets even called him Cephisiades ("son of Cephisus") in their verses.	Eteocles’ parentage by the river Cephisus is a local mythic genealogy involving a divine/river father.
9.34.10	1	mythic	medium	οὗτος ὡς ἐβασίλευσεν ὁ Ἐτεοκλῆς, τὴν μὲν χώραν ἀπὸ Ἀνδρέως ἔχειν τὸ ὄνομα εἴασε, φυλὰς δὲ Κηφισιάδα, τὴν δὲ ἑτέραν ἐπώνυμον αὑτῷ κατεστήσατο.	After Eteocles became king, he allowed the territory to keep its name derived from Andreus; however, he established tribes, naming one Cephisiad, and another after himself.	Eteocles is a legendary Theban king, and the sentence concerns his mythic-era political naming of tribes and territory.
9.34.10	2	mythic	high	ἀφικομένῳ δὲ πρὸς αὐτὸν Ἄλμῳ τῷ Σισύφου δίδωσιν οἰκῆσαι τῆς χώρας οὐ πολλήν, καὶ κώμη τότε ἐκλήθη σαν Ἄλμωνες ἀπὸ τοῦ Ἄλμου τούτου·	When Almus, son of Sisyphus, came to him, he granted him a small portion of land to inhabit.	Almus son of Sisyphus is a mythic figure, and the sentence explains a place-name origin from that mythic settlement.
9.34.10	3	other	high	χρόνῳ δὲ ἐξενίκησεν ὕστερον ὄνομα εἶναι τῇ κώμῃ Ὄλμωνας.	At that time, the village took its name Almones after this Almus, but eventually the form "Olmones" prevailed as the village's name.	Explains a place-name change in the village; purely antiquarian/descriptive, not mythic or historical event.