Pausanias Analysis

Passage 1.33.1 Class: Mythic

Μαραθῶνος δὲ ἀπέχει τῇ μὲν Βραυρών, ἔνθα Ἰφιγένειαν τὴν Ἀγαμέμνονος ἐκ Ταύρων φεύγουσαν τὸ ἄγαλμα ἀγομένην τὸ Ἀρτέμιδος ἀποβῆναι λέγουσι, καταλιποῦσαν δὲ τὸ ἄγαλμα ταύτῃ καὶ ἐς Ἀθήνας καὶ ὕστερον ἐς Ἄργος ἀφικέσθαι· ξόανον μὲν δὴ καὶ αὐτόθι ἐστὶν Ἀρτέμιδος ἀρχαῖον, τὸ δὲ ἐκ τῶν βαρβάρων οἵτινες κατὰ γνώμην ἔχουσι τὴν ἐμήν, ἐν ἑτέρῳ λόγῳ δηλώσω·

Proper Nouns:

Βραυρών Μαραθών Ταῦροι Ἀγαμέμνων Ἀθῆναι Ἄργος Ἄρτεμις Ἰφιγένεια

Marathon is distant from Brauron, the place where they say that Iphigenia, daughter of Agamemnon, landed when fleeing from the Taurians, carrying with her the statue of Artemis. They say that she left the statue there, and afterwards came first to Athens and then went to Argos. Indeed, there is also at Brauron an ancient wooden image of Artemis; about the statue brought from the barbarians, and who those barbarians are according to my own opinion, I will explain in another account.

Passage 1.33.2 Class: Mythic

Μαραθῶνος δὲ σταδίους μάλιστα ἑξήκοντα ἀπέχει Ῥαμνοῦς τὴν παρὰ θάλασσαν ἰοῦσιν ἐς Ὠρωπόν. καὶ αἱ μὲν οἰκήσεις ἐπὶ θαλάσσῃ τοῖς ἀνθρώποις εἰσί, μικρὸν δὲ ἀπὸ θαλάσσης ἄνω Νεμέσεώς ἐστιν ἱερόν, ἣ θεῶν μάλιστα ἀνθρώποις ὑβρισταῖς ἐστιν ἀπαραίτητος. δοκεῖ δὲ καὶ τοῖς ἀποβᾶσιν ἐς Μαραθῶνα τῶν βαρβάρων ἀπαντῆσαι μήνιμα ἐκ τῆς θεοῦ ταύτης· καταφρονήσαντες γὰρ μηδέν σφισιν ἐμποδὼν εἶναι τὰς Ἀθήνας ἑλεῖν, λίθον Πάριον ὃν ὡς ἐπʼ ἐξειργασμένοις ἦγον ἐς τροπαίου ποίησιν.

Proper Nouns:

Μαραθὼν Μαραθὼν Νέμεσις Πάριος Ἀθῆναι Ὠρωπός Ῥαμνοῦς

Rhamnus is at a distance of about sixty stades from Marathon for those traveling along the coast toward Oropus. The dwellings of the inhabitants lie along the shore, but a short distance inland up from the sea stands the sanctuary of Nemesis, a goddess who, above all others, is relentless toward humans guilty of hubris. It is said that it was the wrath of this goddess which fell upon the barbarians who landed at Marathon; for in their contempt, believing nothing could hinder them from capturing Athens, they brought with them Parian marble, intending to erect it into a trophy as if their victory had already been accomplished.

Passage 1.33.3 Class: Mythic

τοῦτον Φειδίας τὸν λίθον εἰργάσατο ἄγαλμα μὲν εἶναι Νεμέσεως, τῇ κεφαλῇ δὲ ἔπεστι τῆς θεοῦ στέφανος ἐλάφους ἔχων καὶ Νίκης ἀγάλματα οὐ μεγάλα· ταῖς δὲ χερσὶν ἔχει τῇ μὲν κλάδον μηλέας, τῆ δεξιᾷ δὲ φιάλην, Αἰθίοπες δὲ ἐπὶ τῇ φιάλῃ πεποίηνται. συμβαλέσθαι δὲ τὸ ἐς τοὺς Αἰθίοπας οὔτε αὐτὸς εἶχον οὔτε ἀπεδεχόμην τῶν συνιέναι πειθομένων, οἳ πεποιῆσθαι σφᾶς ἐπὶ τῇ φιάλῃ φασὶ διὰ ποταμὸν Ὠκεανόν· οἰκεῖν γὰρ Αἰθίοπας ἐπʼ αὐτῷ, Νεμέσει δὲ εἶναι πατέρα Ὠκεανόν.

Proper Nouns:

Αἰθίοπες Νέμεσις Νίκη Φειδίας Ὠκεανός

This stone was worked by Pheidias into a statue of Nemesis. Upon the head of the goddess rests a crown bearing figures of deer and small images of Nike; in her hands she holds in the one an apple branch and in the right hand a bowl, on which Ethiopians are carved. I myself could neither fully understand nor accept the explanation given by those who tried to interpret why these Ethiopians are depicted on the bowl. They say that the Ethiopians were made upon it because of the river Oceanus, asserting that the Ethiopians dwell by Oceanus, who they claim is the father of Nemesis.

Passage 1.33.4 Class: Historical

Ὠκεανῷ γὰρ οὐ ποταμῷ, θαλάσσῃ δὲ ἐσχάτῃ τῆς ὑπὸ ἀνθρώπων πλεομένης προσοικοῦσιν Ἴβηρες καὶ Κελτοί, καὶ νῆσον Ὠκεανὸς ἔχει τὴν Βρεττανῶν· Αἰθιόπων δὲ τῶν ὑπὲρ Συήνης ἐπὶ θάλασσαν ἔσχατοι τὴν Ἐρυθρὰν κατοικοῦσιν Ἰχθυοφάγοι, καὶ ὁ κόλπος ὃν περιοικοῦσιν Ἰχθυοφάγων ὀνομάζεται. οἱ δὲ δικαιότατοι Μερόην πόλιν καὶ πεδίον Αἰθιοπικὸν καλούμενον οἰκοῦσιν· οὗτοι καὶ τὴν ἡλίου τράπεζάν εἰσιν οἱ δεικνύντες, οὐδέ σφισιν ἔστιν οὔτε θάλασσα οὔτε ποταμὸς ἄλλος γε ἢ Νεῖλος.

Proper Nouns:

Αἰθίοπες Αἰθιοπικόν Βρεττανοί Κελτοί Μερόη Νεῖλος Συήνη Ἐρυθρά Ἰχθυοφάγοι Ἰχθυοφάγοι Ἴβηρες Ὠκεανός Ὠκεανός

For Iberians and Celts dwell by the ocean—not a river, but the outermost sea navigated by men—and Ocean contains the island of Britain. As for the Ethiopians living beyond Syene, those bordering the Red Sea's farthest shore are inhabited by the Ichthyophagi ("fish-eaters"), and the bay around which they live is named after these Ichthyophagi. The most just Ethiopians dwell in the city of Meroë and upon the land called the Ethiopian plain; these are the very people who show the Table of the Sun, and for them there is neither sea nor river other than the Nile itself.

Passage 1.33.5 Class: Historical

εἰσὶ δὲ καὶ ἄλλοι πρόσοικοι Μαύροις Αἰθίοπες ἄχρι Νασαμώνων παρήκοντες. Νασαμῶνες γάρ, οὓς Ἄτλαντας Ἡρόδοτος, οἱ δὲ μέτρα φάμενοι γῆς εἰδέναι Λιξίτας καλοῦσι, Λιβύων οἱ ἔσχατοι πρὸς Ἄτλαντι οἰκοῦσι σπείροντες μὲν οὐδέν, ἀπὸ δὲ ἀμπέλων ζῶντες ἀγρίων. ποταμὸς δὲ οὐδὲ τούτοις τοῖς Αἰθίοψιν οὐδὲ τοῖς Νασαμῶσίν ἐστιν οὐδείς· τὸ γὰρ πρὸς τῷ Ἄτλαντι ὕδωρ, τρισί παρεχόμενον ἀρχὰς ῥεύμασιν, οὐδὲν τῶν ῥευμάτων ποιεῖ ποταμόν, ἀλλὰ πᾶν ὁμοίως αὐτίκα ἔχει συλλαβοῦσα ἡ ψάμμος. οὕτως Αἰθίοπες ποταμῷ γε οὐδενὶ προσοικοῦσιν ἢ Ὠκεανῷ.

Proper Nouns:

Αἰθίοπες Αἰθίοπες Λίβυες Λίξιτες Μαῦροι Νασαμῶνες Νασαμῶνες Νασαμῶνες Ἄτλας Ἄτλας Ἡρόδοτος Ὠκεανός

There are also other Ethiopians neighboring the Mauri, extending as far as the Nasamones. For the Nasamones—whom Herodotus calls "Atlantes," and others, who claim knowledge of measuring the earth, name "Lixitae"—are the westernmost Libyans living near Mount Atlas. They sow nothing, but live from wild vines. Neither these Ethiopians nor the Nasamones have any river; for the water by Atlas, though providing a source for three distinct streams, does not form a true river from any of them, since the sand immediately swallows and hides all. Thus the Ethiopians there dwell near no river whatsoever, only by Ocean itself.

Passage 1.33.6 Class: Mythic

τὸ δὲ ὕδωρ τὸ ἐκ τοῦ Ἄτλαντος θολερόν τέ ἐστι καὶ πρὸς τῇ πηγῇ κροκόδειλοι δι πήχεων ἦσαν οὐκ ἐλάσσους, προσιόντων δὲ τῶν ἀνθρώπων κατεδύοντο ἐς τὴν πηγήν. παρίστατο δὲ οὐκ ὀλίγοις τὸ ὕδωρ τοῦτο ἀναφαινόμενον αὖθις ἐκ τῆς ψάμμου ποιεῖν τὸν Νεῖλον Αἰγυπτίοις. ὁ δὲ Ἄτλας ὄρος ὑψηλὸν μέν ἐστιν οὕτως ὥστε καὶ λέγεται ταῖς κορυφαῖς ψαύειν τοῦ οὐρανοῦ, ἄβατον δὲ ὑπὸ ὕδατος καὶ δένδρων ἃ διὰ παντὸς πέφυκε· τὰ μὲν δὴ πρὸς τοὺς Νασαμῶνας αὐτοῦ γινώσκεται, τὰ δὲ ἐς τὸ πέλαγος οὐδένα πω παραπλεύσαντα ἴσμεν.

Proper Nouns:

Αἰγύπτιοι Νασαμῶνες Νεῖλος Ἄτλας Ἄτλας

The water from the Atlas is muddy, and near the spring crocodiles were seen, no less than two cubits long; whenever humans approached, they plunged into the spring. Not a few people were convinced that this water, after reemerging from the sand, formed the Nile for the Egyptians. Mount Atlas is indeed so high that its peaks are said to touch the sky, and it is rendered inaccessible by water and trees which grow densely everywhere. On the side facing the Nasamones it is somewhat known, but on the side toward the ocean we know of no one who has ever sailed past it.

Passage 1.33.7 Class: Mythic

τάδε μὲν ἐς τοσοῦτον εἰρήσθω· πτερὰ δʼ ἔχον οὔτε τοῦτο τὸ ἄγαλμα Νεμέσεως οὔτε ἄλλο πεποίηται τῶν ἀρχαίων, ἐπεὶ μηδὲ Σμυρναίοις τὰ ἁγιώτατα ξόανα ἔχει πτερά· οἱ δὲ ὕστερον---ἐπιφαίνεσθαι γὰρ τὴν θεὸν μάλιστα ἐπὶ τῷ ἐρᾶν ἐθέλουσιν---ἐπὶ τούτῳ Νεμέσει πτερὰ ὥσπερ Ἔρωτι ποιοῦσι. νῦν δὲ ἤδη δίειμι ὁπόσα ἐπὶ τῷ βάθρῳ τοῦ ἀγάλματός ἐστιν εἰργασμένα, τοσόνδε ἐς τὸ σαφὲς προδηλώσας. Ἑλένῃ Νέμεσιν μητέρα εἶναι λέγουσιν Ἕλληνες, Λήδαν δὲ μαστὸν ἐπισχεῖν αὐτῇ καὶ θρέψαι· πατέρα δὲ καὶ οὗτοι καὶ πάντες κατὰ ταὐτὰ Ἑλένης Δία καὶ οὐ Τυνδάρεων εἶναι νομίζουσι.

Proper Nouns:

Ζεύς Λήδα Νέμεσις Νέμεσις Νέμεσις Σμύρνα Τυνδάρεως Ἑλένη Ἑλένη Ἔρως Ἕλληνες

Let these things suffice for now. Neither this statue of Nemesis nor any other ancient one has wings; indeed, even the holiest wooden images among the Smyrnaeans have no wings. But those who came afterward—since the goddess is believed to appear mostly to lovers—put wings upon Nemesis for that very reason, as they do for Eros. Now I will proceed to describe clearly everything crafted upon the pedestal of the statue, but first clarifying this particular matter: the Greeks say Nemesis is the mother of Helen, though Leda gave her breast to rear and nourish the child. In agreement on the rest of the tale, these and all others hold Zeus—rather than Tyndareus—to be the father of Helen.

Passage 1.33.8 Class: Mythic

ταῦτα ἀκηκοὼς Φειδίας πεποίηκεν Ἑλένην ὑπὸ Λήδας ἀγομένην παρὰ τὴν Νέμεσιν, πεποίηκε δὲ Τυνδάρεών τε καὶ τοὺς παῖδας καὶ ἄνδρα σὺν ἵππῳ παρεστηκότα Ἱππέα ὄνομα· ἔστι δὲ Ἀγαμέμνων καὶ Μενέλαος καὶ Πύρρος ὁ Ἀχιλλέως, πρῶτος οὗτος Ἑρμιόνην τὴν Ἑλένης γυναῖκα λαβών· Ὀρέστης δὲ διὰ τὸ ἐς τὴν μητέρα τόλμημα παρείθη, παραμεινάσης τε ἐς ἅπαν Ἑρμιόνης αὐτῷ καὶ τεκούσης παῖδα. ἑξῆς δὲ ἐπὶ τῷ βάθρῳ καὶ Ἔποχος καλούμενος καὶ νεανίας ἐστὶν ἕτερος· ἐς τούτους ἄλλο μὲν ἤκουσα οὐδέν, ἀδελφοὺς δὲ εἶναι σφᾶς Οἰνόης, ἀφʼ ἧς ἐστι τὸ ὄνομα τῷ δήμῳ.

Proper Nouns:

Λήδα Μενέλαος Νέμεσις Οἰνόη Πύρρος Τυνδάρεως Φειδίας Ἀγαμέμνων Ἀχιλλεύς Ἑλένη Ἑρμιόνη Ἑρμιόνη Ἔποχος Ἱππέας Ὀρέστης

Having heard these stories, Pheidias depicted Helen being led by Leda to Nemesis; he also made Tyndareus and his children, and nearby a man standing with a horse named Hippeus. There are also Agamemnon, Menelaus, and Pyrrhus, son of Achilles—this Pyrrhus was the first husband of Helen's daughter Hermione. As for Orestes, because of his daring deed against his mother, he is left aside; still, Hermione stayed with him always and bore him a child. Next on the pedestal there is one named Epochus and another youth as well; about these two I have heard nothing else, but they are said to be brothers of Oinoe, after whom the deme is named.

Legend:

Chapter 1.33