An historical document of which Pausanias made much use was the Elean register of Olympic victors. He often refers to it. We need not suppose that he consulted the original documents in the archives at Elis. The register had been published many centuries before by Hippias of Elis, and copies may have been in common circulation. Wherever he may have seen it, Pausanias appears to have studied it carefully, and sometimes he turns the information thus acquired to good account. Thus he points out that a statement of the Elean guides was at variance with an entry in the register, and that the runner Oebotas could not possibly have fought at the battle of Plataea in 479 B.C. since his Olympic victory was won in Ol. 6 (756 B.C.).
Another trustworthy source from which Pausanias derived many of his historical facts was inscriptions. What copious use he made of them may be gathered from a slight inspection of his work, particularly his description of Olympia, and that on the whole he read them correctly is proved by inscriptions still extant of which he has given us either the text or the general purport. Yet he did not accept their testimony blindfold. In some of his references to them we can perceive the same discrimination, the same desire to sift and weigh the evidence which we have found to characterise his procedure in other enquiries. Thus in an old gymnasium at Anticyra he saw the bronze statue of a native athlete Xenodamus with an inscription setting forth that the man had won the prize in the pancratium at Olympia. Pausanias accordingly consulted the Olympic register and finding no such victor mentioned in it came to the conclusion that, if the inscription were not lying, the victory of Xenodamus must have fallen in Ol. 211 (65 A.D.), the only Olympiad which had been struck out of the register. Again, at Olympia he saw a tablet inscribed with the victories of Chionis, a Lacedaemonian runner, who lived in the first half of the seventh century B.C. In the inscription it was mentioned that the race in armour had not yet been instituted in the time of Chionis; indeed we know from Pausanias that more than a century elapsed after the time of Chionis before the race in armour was introduced. Hence Pausanias concludes very sensibly that the inscription could not, as some people supposed, have been set up by the runner himself, for how could he have foreseen that the race in armour ever would be instituted long after he was dead and buried? Again, he infers that the Gelo who dedicated a chariot at Olympia cannot have been, as was commonly assumed, the tyrant Gelo, because in the inscription on the pedestal Gelo described himself as a citizen of Gela, whereas, according to Pausanias, at the time when the chariot was dedicated Gelo had already made himself master of Syracuse and would therefore have described himself as a Syracusan, not as a native of Gela. The argument falls to the ground because Pausanias mistook the date of Gelo’s subjugation of Syracuse by several years; none the less his criticism of the current view testifies to the attention he bestowed on inscriptions.