- 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-grc2:7.27.6-7.27.12
- Generated
- Humanitext Reader · reader.humanitext.ai · 2026-10-30
Describes the exploits of the Pellenian hero Promachus and the infamy of the tyrant Chaeron, followed by accounts of the sanctuary of Eileithyia, the Poseidion, the festival of Demeter Mysia at the Mysaeum, the sanctuary of Asclepius, and the local rivers.
λέγεται δὲ καὶ ὡς Κορινθίου συνεστῶτος πολέμου Πελληνεῦσιν ἀποκτείνειεν1 ὁ Πρόμαχος πλείστους τῶν ἀντιτεταγμένων. λέγεται δὲ καὶ ὡς Πουλυδάμαντος τοῦ Σκοτουσσαίου κρατήσειεν ἐν Ὀλυμπίᾳ· τὸν δὲ Πουλυδάμαντα δεύτερα τότε ἐς τὸν ἀγῶνα ἀφῖχθαι τὸν Ὀλυμπικὸν παρὰ βασιλέως τοῦ Περσῶν ἀνασωθέντα οἴκαδε. Θεσσαλοὶ δὲ ἡσσηθῆναι Πουλυδάμαντα οὐχ ὁμολογοῦντες παρέχονται καὶ ἄλλα ἐς πίστιν καὶ ἐλεγεῖον ἐπὶ τῷ Πουλυδάμαντι· "ὦ τροφὲ Πουλυδάμαντος ἀνικάτου Σκοτόεσσα."
It is also said that when the Corinthian war arose, Promachus killed very many of his opponents. And it is also said that he defeated Poulydamas of Scotoussa at Olympia; and that Poulydamas had come for the second time then to the Olympic games, having returned safely home from the King of the Persians. But the Thessalians, not admitting that Poulydamas was defeated, offer among other proofs an elegiac couplet on Poulydamas: “O Scotoussa, nurse of the undefeated Poulydamas.”
Πελληνεῖς δʼ οὖν Πρόμαχον τὰ μάλιστα ἄγουσιν ἐν τιμῇ. Χαίρωνα δὲ δύο ἀνελόμενον πάλης νίκας Ἰσθμικὰς καὶ ἐν Ὀλυμπίᾳ τέσσαρας οὐδὲ ἀρχὴν ἐθέλουσιν ὀνομάζειν, ὅτι κατέλυσε πολιτείαν ἐμοὶ δοκεῖν2 τὴν ἐν Πελλήνῃ, δῶρον τὸ ἐπιφθονώτατον παρὰ Ἀλεξάνδρου τοῦ Φιλίππου λαβών, τύραννος πατρίδος τῆς αὑτοῦ καταστῆναι.3
The Pellenians, then, hold Promachus in the highest honor. But Chaeron, who won two Isthmian victories in wrestling and four at Olympia, they do not wish even to name at all, because, as it seems to me, he destroyed the constitution in Pellene, having received from Alexander, son of Philip, that most enviable gift, to be established as tyrant of his own fatherland.
ἔστι δὲ καὶ Εἰλειθυίας Πελληνεῦσιν ἱερόν· τοῦτο ἐν μοίρᾳ τῆς πόλεως τῇ ἐλάσσονί ἐστιν ἱδρυμένον. τὸ δὲ ὀνομαζόμενον Ποσείδιον τὰ μὲν ἀρχαιότερα ἦν δῆμος, ἔρημον δὲ ἐφʼ ἡμῶν. ἔστι μὲν δὴ τὸ Ποσείδιον τοῦτο ὑπὸ τὸ γυμνάσιον, διαμεμένηκε δὲ καὶ ἐς τόδε ἔτι αὐτῷ Ποσειδῶνος ἱερὸν νομίζεσθαι.
There is also a sanctuary of Eileithyia for the Pellenians; this is established in the smaller portion of the city. The place called Poseidion was in older times a deme, but in our day it is deserted. This Poseidion is below the gymnasium, and even to this day it has continued to be regarded as a sanctuary of Poseidon.
Πελλήνης δὲ ὅσον στάδια ἑξήκοντα ἀπέχει τὸ Μύσαιον, ἱερὸν Δήμητρος Μυσίας· ἱδρύσασθαι δὲ αὐτὸ Μύσιόν φασιν ἄνδρα Ἀργεῖον, ἐδέξατο δὲ οἴκῳ Δήμητρα καὶ ὁ Μύσιος λόγῳ τῷ Ἀργείων. ἔστι δὲ ἄλσος ἐν τῷ Μυσαίῳ, δένδρα ὁμοίως τὰ πάντα, καὶ ὕδωρ ἄφθονον ἄνεισιν ἐκ πηγῶν. ἄγουσι δὲ καὶ ἑορτὴν τῇ Δήμητρι ἐνταῦθα ἡμερῶν ἑπτά·
About sixty stades away from Pellene is the Mysaeum, a sanctuary of Demeter Mysia; they say that it was founded by Mysius, an Argive man, and according to the account of the Argives, Mysius also received Demeter in his home. There is a grove in the Mysaeum, containing all kinds of trees alike, and abundant water rises from springs. Here they also celebrate a festival of seven days for Demeter.
τρίτῃ δὲ ἡμέρᾳ τῆς ἑορτῆς ὑπεξίασιν οἱ ἄνδρες ἐκ τοῦ ἱεροῦ, καταλειπόμεναι δὲ αἱ γυναῖκες δρῶσιν ἐν τῇ νυκτὶ ὁπόσα νόμος ἐστὶν αὐταῖς· ἀπελαύνονται δὲ οὐχ οἱ ἄνδρες μόνον ἀλλὰ καὶ τῶν κυνῶν τὸ ἄρρεν. ἐς δὲ τὴν ἐπιοῦσαν ἀφικομένων ἐς τὸ ἱερὸν τῶν ἀνδρῶν, αἱ γυναῖκές τε ἐς αὐτοὺς καὶ ἀνὰ μέρος ἐς τὰς γυναῖκας οἱ ἄνδρες γέλωτί τε ἐς ἀλλήλους χρῶνται καὶ σκώμμασιν.
On the third day of the festival, the men withdraw from the sanctuary, and the women left behind perform in the night whatever is customary for them; not only the men are excluded, but also the male of the dogs. On the following day, when the men have arrived at the sanctuary, the women toward them, and the men in turn toward the women, engage in laughter and jesting with one another.
ἀπωτέρω δὲ οὐ πολὺ ἀπὸ τοῦ Μυσαίου ἱερόν ἐστιν Ἀσκληπιοῦ καλούμενον Κῦρος, καὶ ἰάματα ἀνθρώποις παρὰ τοῦ θεοῦ γίνεται. ὕδωρ δὲ καὶ ἐνταῦθα ἀνέδην ἐστί, καὶ ἐπὶ τῇ μεγίστῃ τῶν πηγῶν τοῦ Ἀσκληπιοῦ τὸ ἄγαλμα ἵδρυται. ποταμοὶ δὲ ἐκ τῶν ὀρῶν κατέρχονται τῶν ὑπὲρ τὴν Πελλήνην, πρὸς μὲν Αἰγείρας καλούμενος Κριός· ἔχειν δὲ4 αὐτὸν τὸ ὄνομα ἀπὸ Τιτᾶνος Κριοῦ·
Not far from the Mysaeum is a sanctuary of Asclepius called Kyros, and healings for humans come from the god. Water is abundant here as well, and the image of Asclepius is established over the largest of the springs. Rivers come down from the mountains above Pellene, the one toward Aegeira being called Krios; and they say it has its name from the Titan Krios.
Κριὸς δὲ καὶ ἄλλος ὠνόμασται ποταμός, ὃς ἀρχόμενος ἐκ Σιπύλου τοῦ ὄρους ἐς τὸν Ἕρμον κάτεισι. καθότι δὲ Πελληνεῦσιν ὅροι τῆς χώρας πρὸς Σικυωνίους εἰσί, κατὰ τοῦτο ποταμός σφισι Σύθας, ἔσχατος ποταμῶν τῶν Ἀχαϊκῶν, ἐς τὴν Σικυωνίαν ἐκδίδωσι θάλασσαν.
And another river has been named Krios, which, beginning from Mount Sipylos, goes down into the Hermus. But where the boundary of the land is for the Pellenians toward the Sicyonians, there a river Sythas, the last of the Achaean rivers, flows out into the Sicyonian sea.
- 7.27.6ἀποκτείνειεν
The verb in the indirect discourse clause introduced by the conjunction ὡς. Since the main verb λέγεται (present tense) introduces a historical or reported fact about a past event, the optative of indirect discourse is used.
- 7.27.7ἐμοὶ δοκεῖν
An idiomatic use of the infinitive absolute, meaning "in my opinion" or "as it seems to me," functioning adverbially to qualify the whole sentence.
- 7.27.7καταστῆναι
The infinitive καταστῆναι functions as an explanatory or appositional infinitive, defining the specific content of the preceding noun δῶρον ("gift").
- 7.27.11ἔχειν δὲ
An infinitive in indirect discourse. Diverging from the indicative verb κατέρχονται in the preceding clause, the syntax shifts to depend on an implied verb of saying (such as λέγεται or φασί) in the context.