← Pausanias

Description of Greece

§9.40.6-9.40.12

Origin of Chaeronea, Trophies, and Worship of the Sceptre

Pausanias quotes the Great Eoiae to discuss the origin of Chaeronea, explains the Macedonian custom of not erecting trophies, describes the lion monument of the Thebans, and details the sacred worship of Agamemnon's sceptre in Chaeronea.

View ▾
View
Translation
Typeface
AI ↗
← PrevNext →
§9.40.6

" Φύλας δʼ ὤπυιεν κούρην κλειτοῦ Ἰολάου † λειπεφιληνην εἶδος Ὀλυμπιάδεσσιν ὅμοιον, Ἱππότην δέ οἱ υἱὸν ἐνὶ μεγάροισιν ἔτικτεν Θηρώ τʼ εὐειδῆ, ἰκέλην φαέεσσι σελήνης. Θηρὼ δʼ Ἀπόλλωνος ἐς ἀγκοίνῃσι πεσοῦσα γείνατο Χαίρωνος κρατερὸν μένος ἱπποδάμοιο." Ὅμηρος δὲ ἐπιστάμενος ἐμοὶ δοκεῖν1 Χαιρώνειάν τε ἤδη καὶ Λεβάδειαν καλουμένας, ὅμως τοῖς ἀρχαίοις ἐχρήσατο ὀνόμασιν ἐς αὐτάς, καθότι καὶ Αἴγυπτον τὸν ποταμὸν εἶπεν, οὐ Νεῖλον.

”Phylas wedded the daughter of famous Iolaus, †... in form like to the Olympians, and she bore him a son, Hippotes, in his halls, and beautiful Thero, like to the rays of the moon. And Thero, falling into the arms of Apollo, bore the mighty strength of horse-taming Chaeron.” And Homer, though knowing, as it seems to me, that they were already called Chaeroneia and Lebadeia, nevertheless used the ancient names for them, just as he also called the river Egypt, and not the Nile.

§9.40.7

Χαιρωνεῦσι δὲ δύο ἐστὶν ἐν τῇ χώρᾳ τρόπαια, ἃ Ῥωμαῖοι καὶ Σύλλας ἔστησαν Ταξίλον καὶ στρατιὰν τὴν Μιθριδάτου κρατήσαντες. Φίλιππος δὲ οὐκ ἀνέθηκεν ὁ Ἀμύντου τρόπαιον οὔτε ἐνταῦθα οὔτε ὁπόσας μάχας ἄλλας βαρβάρους ἢ καὶ Ἕλληνας ἐνίκησεν· οὐ γάρ τι Μακεδόσιν ἱστάναι τρόπαια ἦν νενομισμένον.

​And the Chaeroneans have two trophies in their land, which the Romans and Sylla set up after defeating Taxilus and the army of Mithridates. But Philip, the son of Amyntas, set up no trophy either here or for any of the other battles in which he conquered barbarians or even Greeks; for it was not at all customary for the Macedonians to set up trophies.

§9.40.8

λέγεται δὲ ὑπὸ Μακεδόνων Καρανὸν βασιλεύοντα ἐν Μακεδονίᾳ κρατῆσαι μάχῃ Κισσέως, ὃς ἐδυνάστευεν ἐν χώρᾳ τῇ ὁμόρῳ· καὶ ὁ μὲν τρόπαιον ὁ Καρανὸς κατὰ νόμους τοὺς Ἀργείων ἔστησεν ἐπὶ τῇ νίκῃ· ἐπελθόντα δέ φασιν ἐκ τοῦ Ὀλύμπου λέοντα ἀνατρέψαι τε τὸ τρόπαιον καὶ ἀφανισθῆναι, συνεῖναι τε γνώμῃ2 Καρανὸν οὐκ εὖ βουλεύσασθαι βαρβάροις τοῖς περιοικοῦσιν ἐς ἔχθραν ἐλθόντα ἀδιάλλακτον, καταστῆναί τε χρῆναι μήτε ὑπὸ αὐτοῦ Καρανοῦ μήτε ὑπὸ τῶν ὕστερον βασιλευσόντων Μακεδονίας τρόπαια ἵστασθαι, εἰ ἐς εὔνοιάν ποτε τοὺς προσχώρους ὑπάξονται. μαρτυρεῖ δὲ τῷ λόγῳ καὶ Ἀλέξανδρος, οὐκ ἀναστήσας οὔτε ἐπὶ Δαρείῳ τρόπαια οὔτε ἐπὶ ταῖς Ἰνδικαῖς νίκαις.

​For it is said by the Macedonians that Caranus, when reigning in Macedonia, conquered in battle Cisseus, who ruled in the bordering land. And Caranus set up a trophy for the victory according to the laws of the Argives; but they say that a lion coming from Olympus overturned the trophy and vanished, and that Caranus understood in his mind ​that he had not resolved well in entering into irreconcilable enmity with the neighboring barbarians, and that it was necessary to establish that trophies should be set up neither by Caranus himself nor by those who should rule Macedonia afterwards, if they were ever to bring their neighbors into goodwill. And Alexander also bears witness to this story, having set up trophies neither over Darius nor for his Indian victories.

§9.40.10

προσιόντων δὲ τῇ πόλει πολυάνδριον Θηβαίων ἐστὶν ἐν τῷ πρὸς Φίλιππον ἀγῶνι ἀποθανόντων. ἐπιγέγραπται μὲν δὴ ἐπίγραμμα οὐδέν, ἐπίθημα δʼ ἔπεστιν αὐτῷ λέων· φέροι δʼ ἂν ἐς τῶν ἀνδρῶν μάλιστα τὸν θυμόν·3 ἐπίγραμμα δὲ ἄπεστιν ἐμοὶ δοκεῖν ὅτι οὐδὲ ἐοικότα τῇ τόλμῃ σφίσι τὰ ἐκ τοῦ δαίμονος ἠκολούθησε.

​And as one approaches the city, there is a common grave of the Thebans who died in the struggle against Philip. No inscription indeed is written upon it, but a lion stands on it as a monument; and this would refer especially to the spirit of the men. And the inscription is absent, as it seems to me, because the fortune from the deity did not follow in a manner worthy of their courage.

§9.40.11

θεῶν δὲ μάλιστα Χαιρωνεῖς τιμῶσι τὸ σκῆπτρον4 ὃ ποιῆσαι Διί φησιν Ὅμηρος Ἥφαιστον, παρὰ δὲ Διὸς λαβόντα Ἑρμῆν δοῦναι Πέλοπι, Πέλοπα δὲ Ἀτρεῖ καταλιπεῖν, τὸν δὲ Ἀτρέα Θυέστῃ, παρὰ Θυέστου δὲ ἔχειν Ἀγαμέμνονα· τοῦτο οὖν τὸ σκῆπτρον σέβουσι, Δόρυ ὀνομάζοντες. καὶ εἶναι μέν τι θειότερον οὐχ ἥκιστα δηλοῖ τὸ ἐς τοὺς ἀνθρώπους ἐπιφανὲς ἐξ αὐτοῦ·

​Of the gods, the Chaeroneans honor most the sceptre which Homer says Hephaestus made for Zeus, and Hermes, having received it from Zeus, gave to Pelops, and Pelops left it to Atreus, and Atreus to Thyestes, and Agamemnon had it from Thyestes. This sceptre, then, they worship, calling it a Spear. And that there is something more divine about it is shown not least by the glory that shines from it upon men;

§9.40.12

φασὶ δʼ ἐπὶ τοῖς ὅροις αὐτῶν καὶ Πανοπέων τῶν ἐν τῇ Φωκίδι εὑρεθῆναι, σὺν δὲ αὐτῷ καὶ χρυσὸν εὕρασθαι τοὺς Φωκεῖς, σφίσι δὲ ἀσμένοις ἀντὶ χρυσοῦ γενέσθαι τὸ σκῆπτρον. κομισθῆναι δὲ αὐτὸ ἐς τὴν Φωκίδα ὑπὸ Ἠλέκτρας τῆς Ἀγαμέμνονος πείθομαι. ναὸς δὲ οὐκ ἔστιν αὐτῷ δημοσίᾳ πεποιημένος, ἀλλὰ κατὰ ἔτος ἕκαστον ὁ ἱερώμενος ἐν οἰκήματι ἔχει τὸ σκῆπτρον· καί οἱ θυσίαι ἀνὰ πᾶσαν ἡμέραν θύονται, καὶ τράπεζα παράκειται παντοδαπῶν κρεῶν καὶ πεμμάτων πλήρης.

​for they say it was found on the borders of themselves and the Panopeans in Phocis, and that together with it the Phocians found gold, but they themselves were glad to have the sceptre instead of gold. And I believe it was carried to Phocis by Electra, the daughter of Agamemnon. No temple has been built for it publicly, but each year the one who is priest keeps the sceptre in his house; and sacrifices are offered to it every day, and a table stands beside it full of all kinds of meats and cakes.

Syntax notes4 items
  1. 9.40.6ἐμοὶ δοκεῖν

    An absolute infinitive without a relative pronoun or particle, used parenthetically to mean "as it seems to me" or "in my opinion."

  2. 9.40.8συνεῖναι τε γνώμῃ

    Part of the accusative with infinitive (AcI) construction dependent on λέγεται or φασιν in the preceding sentence. συνεῖναι is the infinitive of συνίημι (to understand, realize), and its subject is the accusative Καρανὸν (placed at the beginning of §9.40.9). It translates literally as "and (it is said) that Caranus understood in his mind (the following)."

  3. 9.40.10φέροι δʼ ἂν ἐς τῶν ἀνδρῶν μάλιστα τὸν θυμόν

    An potential optative (optative with ἄν). φέρω εἰς/ἐς is used here in the sense of "refer to" or "point towards." τῶν ἀνδρῶν τὸν θυμόν means "the spirit/courage of the men," indicating the author's conjecture: "this would refer especially to the spirit of the men."

  4. 9.40.11θεῶν δὲ μάλιστα Χαιρωνεῖς τιμῶσι τὸ σκῆπτρον

    The partitive genitive θεῶν (of the gods). Although the sceptre is an object, its inclusion among the "gods" is metonymic, implying "among the sacred things of the gods" or "among the objects associated with the gods, the Chaeroneans honor this sceptre most."

Translated by Gemini 3.5 Flash (published 2026-05-25)urn:cts:greekLit:tlg0525.tlg001.humanitext-grc2:9.40.6-9.40.12