[5.21.1] From this point my account will proceed to a description of the statues and votive offerings; but I think that it would be wrong to mix up the accounts of them. For whereas on the Athenian Acropolis statues are votive offerings like everything else, in the Altis some things only are dedicated in honor of the gods, and statues are merely part of the prizes awarded to the victors. The statues I will mention later; I will turn first to the votive offerings, and go over the most noteworthy of them.
[5.21.2] As you go to the stadium along the road from the Metroum, there is on the left at the bottom of Mount Cronius a platform of stone, right by the very mountain, with steps through it. By the platform have been set up bronze images of Zeus. These have been made from the fines inflicted on athletes who have wantonly broken the rules of the contests, and they are called Zanes (figures of Zeus) by the natives. [5.21.3] The first, six in number, were set up in the ninety-eighth Olympiad. For Eupolus of Thessaly bribed the boxers who entered the competition, Agenor the Arcadian and Prytanis of Cyzicus, and with them also Phormio of Halicarnassus, who had won at the preceding Festival. This is said to have been the first time that an athlete violated the rules of the games, and the first to be fined by the Eleans were Eupolus and those who accepted bribes from Eupolus. Two of these images are the work of Cleon of Sicyon; who made the next four I do not know. [5.21.4] Except the third and the fourth these images have elegiac inscriptions on them. The first of the inscriptions is intended to make plain that an Olympic victory is to be won, not by money, but by swiftness of foot and strength of body. The inscription on the second image declares that the image stands to the glory of the deity, through the piety of the Eleans, and to be a terror to law-breaking athletes. The purport of the inscription on the fifth image is praise of the Eleans, especially for their fining the boxers; that of the sixth and last is that the images are a warning to all the Greeks not to give bribes to obtain an Olympic victory.
[5.21.5] Next after Eupolus they say that Callippus of Athens, who had entered for the pentathlum, bought off his fellow-competitors by bribes, and that this offence occurred at tie hundred and twelfth Festival.1 When the fine had been imposed by the Eleans on Callippus and his antagonists, the Athenians commissioned Hypereides to persuade the Eleans to remit them the fine. The Eleans refused this favour, and the Athenians were disdainful enough not to pay the money and to boycott the Olympic games, until finally the god at Delphi declared that he would deliver no oracle on any matter to the Athenians before they had paid the Eleans the fine. [5.21.6] So when it was paid, images, also six in number, were made in honor of Zeus; on them are inscribed elegiac verses not a whit more elegant than those relating the fine of Eupolus. The gist of the first inscription is that the images were dedicated because the god by an oracle expressed his approval of the Elean decision against the pentathletes; on the second image and likewise on the third are praises of the Eleans for their fining the competitors in the pentathlum. [5.21.7] The fourth purports to say that the contest at Olympia is one of merit and not of wealth; the inscription on the fifth declares the reason for dedicating the images, while that on the sixth commemorates the oracle given to the Athenians by Delphi.
[5.21.8] The images next to those I have enumerated are two in number, and they were dedicated from a fine imposed on wrestlers. As to their names, neither I nor the guides of the Eleans knew them. On these images too are inscriptions; one says that the Rhodians paid money to Olympian Zeus for the wrongdoing of a wrestler; the other that certain men wrestled for bribes and that the image was made from the fines imposed upon them. [5.21.9] The rest of the information about these athletes comes from the guides of the Eleans, who say that it was at the hundred and seventy-eighth Festival that Eudelus accepted a bribe from Philostratus, and that this Philostratus was a Rhodian. This account I found was at variance with the Elean record of Olympic victories. In this record it is stated that Strato of Alexandria at the hundred and seventy-eighth Festival won on the same day the victory in the pancratium and the victory at wrestling. Alexandria on the Canopic mouth of the Nile was founded by Alexander the son of Philip, but it is said that previously there was on the site a small Egyptian town called Racotis. [5.21.10] Three Competitors before the time of this Strato, and three others after him, are known to have received the wild-olive for winning the pancratium and the wrestling: Caprus from Elis itself, and of the Greeks on the other side of the Aegean, Aristomenes of Rhodes and Protophanes of Magnesia on the Lethaeus, were earlier than Strato; after him came Marion his compatriot, Aristeas of Stratoniceia (anciently both land and city were called Chrysaoris), and the seventh was Nicostratus, from Gilicia on the coast, though he was in no way a Gilician except in name. [5.21.11] This Nicostratus while still a baby was stolen from Prymnessus in Phrygia by robbers, being a child of a noble family. Conveyed to Aegeae he was bought by somebody or other, who some time afterwards dreamed a dream. He thought that a lion's whelp lay beneath the pallet-bed on which Nicostratus was sleeping. Now Nicostratus, when he grew up, won other victories elsewhere, besides in the pancratium and wrestling at Olympia.
[5.21.12] Afterwards others were fined by the Eleans, among whom was an Alexandrian boxer at the two hundred and eighteenth Festival. The name of the man fined was Apollonius, with the surname of Rhantes--it is a sort of national characteristic for Alexandrians to have a surname. This man was the first Egyptian to be convicted by the Eleans of a misdemeanor. [5.21.13] It was not for giving or taking a bribe that he was condemned, but for the following outrageous conduct in connection with the games. He did not arrive by the prescribed time, and the Eleans, if they followed their rule, had no option but to exclude him from the games. For his excuse, that he had been kept back among the Cyclades islands by contrary winds, was proved to be an untruth by Heracleides, himself an Alexandrian by birth. He showed that Apollonius was late because he had been picking up some money at the Ionian games. [5.21.14] In these circumstances the Eleans shut out from the games Apollonius with any other boxer who came after the prescribed time, and let the crown go to Heracleides without a contest. Whereupon Apollonius put on his gloves for a fight, rushed at Heracleides, and began to pummel him, though he had already put the wild-olive on his head and had taken refuge with the umpires. For this light-headed folly he was to pay dearly. [5.21.15] There are also two other images of modern workmanship. For at the two hundred and twenty-sixth Festival they detected that two boxing men, in a fight for victory only, had agreed about the issue for a sum of money. For this misconduct a fine was inflicted, and of the images of Zeus that were made, one stands on the left of the entrance to the stadium and the other on the right. Of the boxers, the one bribed was called Didas, and the briber was Sarapammon. They were from the same district, the newest in Egypt, called Arsinoites. [5.21.16] It is a wonder in any case if a man has so little respect for the god of Olympia as to take or give a bribe in the contests; it is an even greater wonder that one of the Eleans themselves has fallen so low. But it is said that the Elean Damonicus did so fall at the hundred and ninety second Festival. They say that collusion occurred between Polyctor the son of Damonicus and Sosander of Smyrna, of the same name as his father; these were competitors for the wrestling prize of wild-olive. Damonicus, it is alleged, being exceedingly ambitious that his son should win, bribed the father of Sosander. [5.21.17] When the transaction became known, the umpires imposed a fine, but instead of imposing it on the sons they directed their anger against the fathers, for that they were the real sinners. From this fine images were made. One is set up in the Elean gymnasium; the other is in the Altis in front of what is called the Painted Portico, because anciently there were pictures on the walls. Some call this Portico the Echo Portico, because when a man has shouted his voice is repeated by the echo seven or even more times.
[5.21.18] They say that a pancratiast of Alexandria, by name Sarapion, at the two hundred and first Festival, was so afraid of his antagonists that on the day before the pancratium was to be called on he ran away. This is the only occasion on record when any man, not to say a man of Egypt, was fined for cowardice.
[5.22.1] These were the causes for which I found that these images were made. There are also images of Zeus dedicated by States and by individuals. There is in the Altis an altar near the entrance leading to the stadium. On it the Eleans do not sacrifice to any of the gods, but it is customary for the trumpeters and heralds to stand upon it when they compete. By the side of this altar has been built a pedestal of bronze, and on it is an image of Zeus, about six cubits in height, with a thunderbolt in either hand. It was dedicated by the people of Cynaetha. The figure of Zeus as a boy wearing the necklace is the votive offering of Cleolas, a Phliasian.
[5.22.2] By the side of what is called the Hippodamium is a semicircular stone pedestal, and on it are Zeus, Thetis, and Day entreating Zeus on behalf of her children. These are on the middle of the pedestal. There are Achilles and Memnon, one at either edge of the pedestal, representing a pair of combatants in position. There are other pairs similarly opposed, foreigner against Greek: Odysseus opposed to Helenus, reputed to be the cleverest men in the respective armies; Alexander and Menelaus, in virtue of their ancient feud; Aeneas and Diomedes, and Deiphobus and Ajax son of Telamon. [5.22.3] These are the work of Lycius, the son of Myron, and were dedicated by the people of Apollonia on the Ionian sea. There are also elegiac verses written in ancient characters under the feet of Zeus.
As memorials of Apollonia have we been dedicated, which on the Ionian sea Phoebus founded, he of the unshorn locks. The Apollonians, after taking the land of Abantis, set up here These images with heaven's help, tithe from Thronium.
The land called Abantis and the town of Thronium in it were a part of the Thesprotian mainland over against the Ceraunian mountains. [5.22.4] When the Greek fleet was scattered on the voyage home from Troy, Locrians from Thronium, a city on the river Boagrius, and Abantes from Euboea, with eight ships altogether, were driven on the Ceraunian mountains. Settling here and founding the city of Thronium, by common agreement they gave the name of Abantis to the land as far as they occupied it. Afterwards, however, they were conquered in war and expelled by the people of Apollonia, their neighbors. Apollonia was a colony of Corcyra, they say, and Corcyra of Corinth, and the Corinthians had their share of the spoils.
[5.22.5] A little farther on is a Zeus turned towards the rising sun; he holds an eagle in one hand and in the other a thunderbolt. On him are set spring flowers, with a crown of them on his head.1 It is an offering of the people of Metapontum. The artist was Aristonus of Aegina, but we do not know when he lived nor who his teacher was. [5.22.6] The Phliasians also dedicated a Zeus, the daughters of Asopus, and Asopus himself. Their images have been ordered thus: Nemea is the first of the sisters, and after her comes Zeus seizing Aegina; by Aegina stands Harpina, who, according to the tradition of the Eleans and Phliasians, mated with Ares and was the mother of Oenomaus, king around Pisa; after her is Corcyra, with Thebe next; last of all comes Aesopus. There is a legend about Corcyra that she mated with Poseidon, and the same thing is said by Pindar of Thebe and Zeus.1 [5.22.7] Men of Leontini have set up a Zeus, not at public expense but out of their private purse. The height of the image is seven cubits, and in its hands are an eagle and the bolt of Zeus, in accordance with the poets' tales. It was dedicated by Hippagoras, Phrynon, and Aenesidemus, who in my opinion was some other Aenesidemus and not the tyrant of Leontini.
[5.23.1] As you pass by the entrance to the Council Chamber you see an image of Zeus standing with no inscription on it, and then on turning to the north another image of Zeus. This is turned towards the rising sun, and was dedicated by those Greeks who at Plataea fought against the Persians under Mardonius.1 On the right of the pedestal are inscribed the cities which took part in the engagement: first the Lacedaemonians, after them the Athenians, third the Corinthians, fourth the Sicyonians, [5.23.2] fifth the Aeginetans; after the Aeginetans, the Megarians and Epidaurians, of the Arcadians the people of Tegea and Orchomenus, after them the dwellers in Phlius, Troezen and Hermion, the Tirynthians from the Argolid, the Plataeans alone of the Boeotians, the Argives of Mycenae, the islanders of Ceos and Melos, Ambraciots of the Thesprotian mainland, the Tenians and the Lepreans, who were the only people from Triphylia, but from the Aegean and the Cyclades there came not only the Tenians but also the Naxians and Cythnians, Styrians too from Euboea, after them Eleans, Potidaeans, Anactorians, and lastly the Chalcidians on the Euripus. [5.23.3] Of these cities the following are at the present day uninhabited: Mycenae and Tiryns were destroyed by the Argives after the Persian wars. The Ambraciots and Anactorians, colonists of Corinth, were taken away by the Roman emperor1 to help to found Nicopolis near Actium. The Potidaeans twice suffered removal from their city, once at the hands of Philip, the son of Amyntas2, and once before this at the hands of the Athenians3. Afterwards, however, Cassander restored the Potidaeans to their homes, but the name of the city was changed from Potidaea to Cassandreia after the name of its founder4. The image at Olympia dedicated by the Greeks was made by Anaxagoras of Aegina. The name of this artist is omitted by the historians of Plataea.
[5.23.4] In front of this Zeus there is a bronze slab, on which are the terms of the Thirty-years Peace between the Lacedaemonians and the Athenians. The Athenians made this peace after they had reduced Euboea for the second time, in the third year of the eighty-third Olympiad, when Crison of Himera won the foot-race1. One of the articles of the treaty is to the effect that although Argos has no part in the treaty between Athens and Sparta, yet the Athenians and the Argives may privately, if they wish, be at peace with each other. Such are the terms of this treaty. [5.23.5] There is yet another image of Zeus dedicated beside the chariot of Cleosthenes. This chariot I will describe later; the image of Zeus was dedicated by the Megarians, and made by the brothers Psylacus and Onaethus with the help of their sons. About their date, their nation and their master, I can tell you nothing. [5.23.6] By the chariot of Gelon stands an ancient Zeus holding a scepter which is said to be an offering of the Hyblaeans. There were two cities in Sicily called Hybla, one surnamed Gereatis and the other Greater, it being in fact the greater of the two. They still retain their old names, and are in the district of Catana. Greater Hybla is entirely uninhabited, but Gereatis is a village of Catana, with a sanctuary of the goddess Hyblaea which is held in honor by the Sicilians. The people of Gereatis, I think, brought the image to Olympia. For Philistus, the son of Archomenides, says that they were interpreters of portents and dreams, and more given to devotions than any other foreigners in Sicily. [5.23.7] Near the offering of the Hyblaeans has been made a pedestal of bronze with a Zeus upon it, which I conjecture to be about eighteen feet high. The donors and sculptors are set forth in elegiac verse:--
The Cleitorians dedicated this image to the god, a tithe From many cities that they had reduced by force. The sculptors were Aristo and Telestas, Own brothers and Laconians.1
I do not think that these Laconians were famous all over Greece, for had they been so the Eleans would have had something to say about them, and the Lacedaemonians more still, seeing that they were their fellow-citizens.
[5.24.1] By the side of the altar of Zeus Laoetas and Poseidon Laoetas is a Zeus on a bronze pedestal. The people of Corinth gave it and Musus made it, whoever this Musus may have been. As you go from the Council Chamber to the great temple there stands on the left an image of Zeus, crowned as it were with flowers, and with a thunderbolt set in his right hand. It is the work of Ascarus of Thebes, a pupil of Canachus of Sicyon. The inscription on it says that it is a tithe from the war between Phocis and Thessaly. [5.24.2] If the Thessalians went to war with Phocis and dedicated the offering from Phocian plunder, this could not have been the so-called "Sacred War,"1 but must have been a war between the two States previous to the invasion of Greece by the Persians under their king. Not far from this is a Zeus, which, as is declared by the verse inscribed on it, was dedicated by the Psophidians for a success in war.
[5.24.3] On the right of the great temple is a Zeus facing the rising of the sun, twelve feet high and dedicated, they say, by the Lacedaemonians, when they entered on a war with the Messenians after their second revolt. On it is an elegiac couplet:
Accept, king, son of Cronus, Olympian Zeus, a lovely image, And have a heart propitious to the Lacedaemonians.
[5.24.4]... The largest of the bronze images of Zeus in the Altis is twenty-seven feet high, and was dedicated by the Eleans themselves from the plunder of the war with the Arcadians. [5.24.5] Beside the Pelopium is a pillar of no great height with a small image of Zeus on it; one hand is outstretched. Opposite this are other offerings in a row, and likewise images of Zeus and Ganymedes. Homer's poem1 tells how Ganymedes was carried off by the gods to be wine-bearer to Zeus, and how horses were given to Tros in exchange for him. This offering was dedicated by the Thessalian Gnathis and made by Aristocles, pupil and son of Cleoetas.2 [5.24.6] There is also another Zeus represented as a beardless youth, which is among offerings of Micythus. ... [5.24.7] .... But the Zeus in the Council Chamber is of all the images of Zeus the one most likely to strike terror into the hearts of sinners. He is surnamed Oath-god, and in each hand he holds a thunderbolt. Beside this image it is the custom for athletes, their fathers and their brothers, as well as their trainers, to swear an oath upon slices of boar's flesh that in nothing will they sin against the Olympic games. The athletes take this further oath also, that for ten successive months they have strictly followed the regulations for training. [5.24.10] An oath is also taken by those who examine the boys, or the foals entering for races, that they will decide fairly and without taking bribes, and that they will keep secret what they learn about a candidate, whether accepted or not. I forgot to inquire what it is customary to do with the boar after the oath of the athletes, though the ancient custom about victims was that no human being might eat of that on which an oath had been sworn. [5.24.11] Homer proves this point clearly. For the boar, on the slices of which Agamemnon swore that verily Briseis had not lain with him, Homer says was thrown by the herald into the sea.
He spake, and cut the boar's throat with ruthless bronze; And the boar Talthybius swung and cast into the great depth Of the grey sea, to feed the fishes.
Such was the ancient custom. Before the feet of the Oath-god is a bronze plate, with elegiac verses inscribed upon it, the object of which is to strike fear into those who forswear themselves.
[5.25.1] I have enumerated the images of Zeus within the Altis with the greatest accuracy.... I shall also mention those offerings which are of a different kind, and not representations of Zeus. The statues which have been set up, not to honor a deity,1 but to reward mere men, I shall include in my account of the athletes. ....
Pausanias's description of Olympia