- Source
- Pausanias. Pausaniae Graeciae descriptio, Volumes 1-3. Spiro, Friedrich, editor. Leipzig: Teubner, 1903.
- Translation
- AI-generated (gemini-3.5-flash) — machine translation; may contain errors
- Languages
- 日本語 · English · 简体中文 · 한국어
- CTS URN
- urn:cts:greekLit:tlg0525.tlg001.humanitext-grc2:10.14.1-10.14.7
- Generated
- Humanitext Reader · reader.humanitext.ai · 2026-11-03
The myth of Cycnus and Tennes explaining the dedication of the Tenedian axes, the offerings of the Greeks from the Persian Wars, the mystery of the god's rejection of Themistocles' gifts, and the origin of the bronze wolf at Delphi are recounted.
οἱ δὲ πελέκεις1 Περικλύτου τοῦ Εὐθυμάχου Τενεδίου ἀνδρὸς ἐπὶ λόγῳ ἀνάθημά εἰσιν ἀρχαίῳ. Κύκνον παῖδα εἶναι Ποσειδῶνος καὶ βασιλεύειν φασὶν ἐν Κολώναις· αἱ δὲ ᾠκοῦντο ἐν γῇ τῇ Τρῳάδι αἱ Κολῶναι κατὰ νῆσον κείμεναι Λεύκοφρυν.
The axes are a dedicatory offering, based on an ancient story, of Periclytus, son of Euthymachus, a Tenedian. They say that Cycnus was a son of Poseidon and ruled in Colonae; and Colonae was inhabited in the Troad, lying opposite the island of Leukophrys.
ἔχοντος δὲ θυγατέρα ὄνομα Ἡμιθέαν τοῦ Κύκνου καὶ υἱὸν καλούμενον Τέννην ἐκ Προκλείας—ἣ Κλυτίου μὲν ἦν θυγάτηρ, ἀδελφὴ δὲ Καλήτορος, ὃν Ὅμηρος ἐν Ἰλιάδι ἀποθανεῖν φησιν ὑπὸ Αἴαντος, ὅτε ὑπὸ τὴν Πρωτεσιλάου ναῦν ἔφερεν ὁ Καλήτωρ τὸ πῦρ—ταύτης οὖν προαποθανούσης2 ἡ ἐπεισελθοῦσα Φιλονόμη ἡ Κραγάσου —διήμαρτε γὰρ ἐρασθεῖσα τοῦ Τέννου—ψεύδεται πρὸς τὸν ἄνδρα ὡς αὐτὴ μὲν οὐκ ἐθέλουσα, τὸν δὲ αὑτῇ Τέννην συγγενέσθαι θελήσαντα· καὶ ὁ Κύκνος πείθεται τῇ ἀπάτῃ, καὶ ἐς λάρνακα ἐνθέμενος ὁμοῦ τῇ ἀδελφῇ Τέννην ἐς θάλασσαν σφᾶς ἀφίησι.
Cycnus had a daughter named Hemithea and a son called Tennes by Procleia—who was a daughter of Clytius and a sister of Caletor, of whom Homer says in the Iliad that he died at the hands of Ajax when Caletor was bringing fire to the ship of Protesilaus—and when she had died before him, Philonome, daughter of Cragasus, who married him afterwards—for she had fallen in love with Tennes and failed in her desire—lied to her husband, claiming that she herself was unwilling, but Tennes had wished to lie with her. Cycnus was persuaded by the deception, and placing Tennes along with his sister in a chest, he cast them into the sea.
σώζονταί τε δὴ πρὸς τὴν νῆσον οἱ παῖδες τὴν Λεύκοφρυν καὶ ὄνομα ἡ νῆσος τὸ νῦν ἔσχεν ἀπὸ τοῦ Τέννου. Κύκνος δὲ—οὐ γὰρ τὸν πάντα ἔμελλε χρόνον ἀγνοήσειν ἀπατώμενος3—ἔπλει παρὰ τὸν υἱὸν ἄγνοιάν τε ὁμολογήσων τὴν αὑτοῦ καὶ παραιτησόμενος τὸ ἁμάρτημα· προσορμισαμένου δὲ τῇ νήσῳ καὶ ἐξάψαντος ἀπὸ τῆς νεὼς πρός τινα ἢ πέτραν ἢ δένδρον τοὺς κάλους, Τέννης πελέκει σφᾶς ἀπέκοψεν ὑπὸ τοῦ θυμοῦ.
And the children safely reached the island of Leukophrys, and the island received its present name from Tennes. But Cycnus—for he was not going to remain forever ignorant of his deception—sailed to his son to confess his own ignorance and beg pardon for his mistake; but when he anchored at the island and fastened the cables from his ship to some rock or tree, Tennes in his anger cut them off with an axe.
ἐπὶ τούτῳ ἐς τοὺς ἀρνουμένους στερεῶς λέγεσθαι καθέστηκεν ὡς ὁ δεῖνα ὅστις δὴ Τενεδίῳ πελέκει τόδε τι ἀποκόψειεν. Τέννην μὲν ὑπὸ Ἀχιλλέως ἀποθανεῖν ἀμύνοντα τῇ οἰκείᾳ φασὶν Ἕλληνες· Τενέδιοι δὲ ἀνὰ χρόνον ὑπὸ ἀσθενείας προσεχώρησαν τοῖς Ἀλεξάνδρειαν ἐν τῇ ἠπείρῳ τῇ Τρῳάδι ἔχουσιν.
Upon this, it became established as a saying directed against those who obstinately deny something, that so-and-so cut off such-and-such with a Tenedian axe. The Greeks say that Tennes was killed by Achilles while defending his homeland; and the Tenedians, in course of time, through weakness, attached themselves to those who possessed Alexandria in the Troad on the continent.
Ἕλληνες δὲ οἱ ἐναντία βασιλέως πολεμήσαντες ἀνέθεσαν μὲν Δία ἐς Ὀλυμπίαν χαλκοῦν, ἀνέθεσαν δὲ καὶ ἐς Δελφοὺς Ἀπόλλωνα ἀπὸ ἔργων τῶν ἐν ταῖς ναυσὶν ἐπί τε Ἀρτεμισίῳ καὶ ἐν Σαλαμῖνι. λέγεται δὲ καὶ ὡς Θεμιστοκλῆς ἀφίκοιτο ἐς Δελφοὺς λαφύρων τῶν Μηδικῶν κομίζων τῷ Ἀπόλλωνι· ἐρωτήσαντα δὲ ὑπὲρ τῶν ἀναθημάτων εἰ ἐντὸς ἀναθήσει τοῦ ναοῦ, ἐκέλευεν αὐτὸν ἡ Πυθία τὰ παράπαν ἀποφέρειν ἐκ τοῦ ἱεροῦ. καὶ ἔχει οὕτω τὰ ἐς τοῦ τοῦ χρησμοῦ· "μή μοι Περσῆος σκύλων περικαλλέα κόσμον νηῷ ἐγκαταθῇς· οἶκόνδʼ ἀπόπεμπε τάχιστα."
The Greeks who fought against the King dedicated a bronze Zeus to Olympia, and also an Apollo to Delphi, from the exploits in the sea fights at Artemisium and Salamis. It is also said that Themistocles came to Delphi bringing Median spoils for Apollo; but when he asked concerning the offerings, whether he should dedicate them inside the temple, the Pythia ordered him to carry them away from the sanctuary altogether. And the oracle runs thus: “Place not within my temple the beautiful adornment of the Persian’s spoils; send it home with all speed.”
θαῦμα οὖν ἐποιούμεθα εἰ ἀπηξίωσεν ἐκείνου μόνου μὴ προσέσθαι τὰ ἀπὸ τῶν Μήδων. καὶ οἱ μὲν ἀπώσασθαι ἂν τὸν θεὸν4 καὶ ἅπαντα ὁμοίως ἡγοῦντο ὅσα ἀπὸ τοῦ Πέρσου, εἰ ὥσπερ ὁ Θεμιστοκλῆς καὶ οἱ ἄλλοι πρότερον ἢ ἀναθεῖναι σφᾶς ἐπήροντο τὸν Ἀπόλλωνα· οἱ δὲ εἰδότα τὸν θεὸν ὅτι ἱκέτης τοῦ Πέρσου γενήσοιτο ὁ Θεμιστοκλῆς, ἐπὶ τούτῳ τὰ δῶρα ἔφασαν οὐκ ἐθελῆσαι λαβεῖν, ἵνα μὴ ἀναθέντι τὸ ἔχθος ἄπαυστον ποιήσῃ τὸ ἀπὸ τοῦ Μήδου. στρατείαν δὲ τὴν ἐπὶ τὴν Ἑλλάδα τοῦ βαρβάρου ἔστιν εὑρεῖν προρρηθεῖσαν μὲν ἐν τοῖς Βάκιδος χρησμοῖς, πρότερον δʼ ἔτι Εὔκλῳ τὰ ἐς αὐτὴν πεποιημένα ἐστίν.
We were therefore wondering whether he disdained to accept the gifts from the Medes from him alone. And some thought that the god would have rejected all things from the Persian equally, if they, like Themistocles, had asked Apollo before dedicating them. Others said that the god, knowing that Themistocles would become a suppliant of the Persian, refused on this account to take the gifts, lest by accepting them he should make the hatred from the Mede unending for the dedicator. But the expedition of the barbarian against Greece is to be found predicted in the oracles of Bacis, and even earlier still, verses had been made about it by Euclus.
Δελφῶν δὲ ἀνάθημά ἐστιν αὐτῶν πλησίον τοῦ βωμοῦ τοῦ μεγάλου λύκος χαλκοῦς. λέγουσι δὲ τῶν τοῦ θεοῦ χρημάτων συλήσαντα ἄνθρωπον, τὸν μὲν ὁμοῦ τῷ χρυσίῳ κατακρύψαντα ἔχειν αὑτὸν ἔνθα τοῦ Παρνασσοῦ μάλιστα ἦν συνεχὲς ὑπὸ ἀγρίων δένδρων, λύκον δὲ ἐπιθέσθαι οἱ καθεύδοντι, καὶ ἀποθανεῖν τε ὑπὸ τοῦ λύκου τὸν ἄνθρωπον καὶ ὡς ἐς τὴν πόλιν ὁσημέραι φοιτῶν ὠρύετο ὁ λύκος· ἐπεὶ δὲ οὐκ ἄνευ θεοῦ παραγίνεσθαί σφισιν ὑπελάμβανον, οὕτως ἐπακολουθοῦσι τῷ θηρίῳ, καὶ ἀνευρίσκουσί τε τὸ ἱερὸν χρυσίον καὶ ἀνέθεσαν λύκον τῷ θεῷ χαλκοῦν.
The dedicatory offering of the Delphians themselves, near the great altar, is a bronze wolf. And they say that a man who had plundered the treasures of the god hid himself along with the gold in that part of Parnassus where the wild trees grew thickest, and a wolf attacked him while he slept, and the man was killed by the wolf. The wolf then used to go daily into the city and howl; and since they supposed that it did not come to them without the hand of a god, they followed the beast, found the sacred gold, and dedicated a bronze wolf to the god.
- 10.14.1πελέκεις
The word "πελέκεις" (axes) is plural, referring to the multiple double-axes dedicated, which are closely connected to the legend of Tennes and the proverbial "Tenedian axe" explained later.
- 10.14.2ταύτης οὖν προαποθανούσης
A genitive absolute construction indicating the prior death of Procleia. The subject of the main clause, "Philonome, who married him afterwards" (ἡ ἐπεισελθοῦσα Φιλονόμη), is delayed by a long parenthetical relative clause about Procleia's family and the Homeric reference to Caletor's death, before reaching the main verb "lies" (ψεύδεται).
- 10.14.3οὐ γὰρ τὸν πάντα ἔμελλε χρόνον ἀγνοήσειν ἀπατώμενος
The verb "ἔμελλε" (was destined) governs the future infinitive "ἀγνοήσειν" (to be ignorant), while the participle "ἀπατώμενος" (being deceived) functions as a supplementary participle. It expresses a strong intention or destiny that Cycnus would not remain forever deceived.
- 10.14.6ἀπώσασθαι ἂν τὸν θεὸν
An infinitive with the particle "ἄν" in indirect discourse after "ἡγοῦντο" (they thought). This represents an original unreal past indicative with "ἄν" (ἀπώσατο ἄν, "the god would have rejected"), converted into an infinitive phrase functioning as the object of the verb of thinking.
