by Pausanias
[6.1] VI. Beside the statue of Pulydamas at Olympia stand two Arcadians and one Attic athlete. The statue of the Mantinean, Protolaus the son of Dialces, who won the boxing-match for boys, was made by Pythagoras of Rhegium; that of Narycidas, son of Damaretus, a wrestler from Phigalia, was made by Daedalus of Sicyon; that of the Athenian Callias, a pancratiast, is by the Athenian painter Micon. Nicodamus the Maenalian made the statue of the Maenalian pancratiast Androsthenes, the son of Lochaeus, who won two victories among the men.
[2] ἐπὶ δὲ τούτοις Εὐκλῆς ἀνάκειται Καλλιάνακτος, γένος μὲν Ῥόδιος, οἴκου δὲ τοῦ Διαγοριδῷν: θυγατρὸς γὰρ Διαγόρου παῖς ἦν, ἐν δὲ ἀνδράσι πυγμῆς ἔσχεν Ὀλυμπικὴν νίκην. τούτου μὲν δὴ ἡ εἰκὼν Ναυκύδους ἐστὶνἔργον: Πολύκλειτος δὲ Ἀργεῖος, οὐχ ὁ τῆς Ἥρας τὸ ἄγαλμα ποιήσας, μαθητὴς δὲ Ναυκύδους, παλαιστὴν παῖδα εἰργάσατο Θηβαῖον Ἀγήνορα. ἀνετέθη δὲ ἡ εἰκὼν ὑπὸ τοῦ Φωκέων κοινοῦ: Θεόπομπος γὰρ ὁ πατὴρ τοῦ Ἀγήνορος πρόξενος τοῦ ἔθνους ἦν αὐτῶν.
[6.2] By these is set up a statue of Eucles, son of Callianax, a native of Rhodes and of the family of the Diagoridae. For he was the son of the daughter of Diagoras, and won an Olympic victory in the boxing-match for men. His statue is by Naucydes. Polycleitus of Argos, not the artist who made the image of Hera, but a pupil of Naucydes, made the statue of a boy wrestler, Agenor of Thebes. The statue was dedicated by the Phocian Commonwealth, for Theopompus, the father of Agenor, was a state friend of their nation.
[3] Νικόδαμος δὲ ὁ πλάστης ὁ ἐκ Μαινάλου Δαμοξενίδαν ἄνδρα πύκτην ἐποίησεν ἐκ Μαινάλου. ἕστηκε δὲ καὶ Λαστρατίδα παιδὸς εἰκὼν Ἠλείου, πάλης ἀνελομένου στέφανον: ἐγένετο δὲ αὐτῷ καὶ Νεμείων ἔν τε παισὶ καὶ ἀγενείων ἑτέρα νίκη. Παραβάλλοντι δὲ τῷ Λαστρατίδα πατρὶ ὑπῆρξε μὲν διαύλου παρελθεῖν δρόμῳ, ὑπελίπετο δὲ καὶ ἐς τοὺς ἔπειτα φιλοτιμίαν, τῶν νικησάντων Ὀλυμπίασι τὰ ὀνόματα ἀναγράψας ἐν τῷ γυμνασίῳ τῷ ἐν Ὀλυμπίᾳ.
[6.3] Nicodamus, the sculptor from Maenalus, made the statue of the boxer Damoxenidas of Maenalus. There stands also the statue of the Elean boy Lastratidas, who won the crown for wrestling. He won a victory at Nemea also among the boys, and another among the beardless striplings. Paraballon, the father of Lastratidas, was first in the double foot-race, and he left to those coming after an object of ambition, by writing up in the gymnasium at Olympia the names of those who won Olympic victories.
[4] τὰ μὲν δὴ ἐς τούτους εἶχεν οὕτω: τὰ δὲ ἐς Εὔθυμον τὸν πύκτην, οὔ με εἰκὸς ὑπερβαίνειν ἦν τὰ ἐς τὰς νίκας αὐτῷ καὶ τὰ ἐς δόξαν ὑπάρχοντα τὴν ἄλλην. γένος μὲν δὴ ἦν ὁ Εὔθυμος ἐκ τῶν ἐν Ἰταλίᾳ Λοκρῶν, οἳ χώραν τὴν πρὸς τῷ Ζεφυρίῳ τῇ ἄκρᾳ νέμονται, πατρὸς δὲ ἐκαλεῖτο Ἀστυκλέους: εἶναι δὲ αὐτὸν οὐ τούτου, ποταμοῦ δὲ οἱ ἐπιχώριοι τοῦ Καικίνου φασίν, ὃς τὴν Λοκρίδα καὶ Ῥηγίνην ὁρίζων τὸ ἐς τοὺς τέττιγας παρέχεται θαῦμα. οἱ μὲν γὰρ τέττιγες οἱ ἐντὸς τῆς Λοκρίδος ἄχρι τοῦ Καικίνου κατὰ τὰ αὐτὰ τοῖς ἄλλοις τέττιξιν ᾁδουσι: διαβάντων δὲ τὸν Καικίνην οὐδεμίαν ἔτι οἱ ἐν τῇ Ῥηγίνῃ τέττιγες ἀφιᾶσι τὴν φωνήν.
[6.4] So much for these. But it would not be right for me to pass over the boxer Euthymus, his victories and his other glories. Euthymus was by birth one of the Italian Locrians, who dwell in the region near the headland called the West Point, and he was called son of Astycles. Local legend, however, makes him the son, not of this man, but of the river Caecinus, which divides Locris from the land of Rhegium and produces the marvel of the grasshoppers. For the grasshoppers within Locris as far as the Caecinus sing just like others, but across the Caecinus in the territory of Rhegium they do not utter a sound.
[5] τούτου μὲν δὴ παῖδα εἶναι λέγεται τὸν
Εὔθυμον: ἀνελομένῳ δέ οἱ πυγμῆς ἐν Ὀλυμπίᾳ νίκην τετάρτῃ πρὸς ταῖς ἑβδομήκοντα Ὀλυμπιάδι οὐ κατὰ τὰ αὐτὰ ἐς τὴν ἐπιοῦσαν Ὀλυμπιάδα ἔμελλε χωρήσειν: Θεαγένης γὰρ ὁ Θάσιος Ὀλυμπιάδι ἐθέλων τῇ αὐτῇ πυγμῆς τε ἀνελέσθαι καὶ παγκρατίου νίκας ὑπερεβάλετο πυκτεύων τὸν Εὔθυμον, οὐ μὴν οὐδὲ ὁ Θεαγένης ἐπὶ τῷ παγκρατίῳ λαβεῖν ἐδυνήθη τὸν κότινον ἅτε προκατεργασθεὶς τῇ μάχῃ πρὸς τὸν Εὔθυμον.
[6.5] This river then, according to tradition, was the father of Euthymus, who, though he won the prize for boxing at the seventy-fourth Olympic Festival, was not to be so successful at the next. For Theagenes of Thasos, wishing to win the prizes for boxing and for the pancratium at the same Festival, overcame Euthymus at boxing, though he had not the strength to gain the wild olive in the pancratium, because he was already exhausted in his fight with Euthymus.
[6] ἐπὶ τούτῳ δὲ ἐπιβάλλουσιν οἱ Ἑλλανοδίκαι τῷ Θεαγένει τάλαντον μὲν ἱερὰν ἐς τὸν θεὸν ζημίαν, τάλαντον δὲ βλάβης τῆς ἐς Εὔθυμον, ὅτι ἐπηρείᾳ τῇ ἐς ἐκεῖνον ἐδόκει σφίσιν ἐπανελέσθαι τὸ ἀγώνισμα τῆς πυγμῆς: τούτων ἕνεκα καταδικάζουσιν αὐτὸν ἐκτῖσαι καὶ ἰδίᾳ τῷ Εὐθύμῳ χρήματα. ἕκτῃ δὲ Ὀλυμπιάδι ἐπὶ ταῖς ἑβδομήκοντα τὸ μὲν τῷ θεῷ τοῦ ἀργυρίου γινόμενον ἐξέτισεν ὁ Θεαγένης, * * καὶ ἀμειβόμενος αὐτὸν οὐκ ἐσῆλθεν ἐπὶ τὴν πυγμήν: καὶ ἐπ᾽ ἐκείνης τε αὐτῆς καὶ ἐπὶ τῆς μετ᾽ ἐκείνην Ὀλυμπιάδος τὸν ἐπὶ πυγμῇ στέφανον ἀνείλετο ὁ Εὔθυμος. ὁ δέ οἱ ἀνδριὰς τέχνη τέ ἐστι Πυθαγόρου καὶ θέας ἐς τὰ μάλιστα ἄξιος.
[6.6] Thereupon the umpires fined Theagenes a talent, to be sacred to the god, and a talent for the harm done to Euthymus, holding that it was merely to spite him that he entered for the boxing competition. For this reason they condemned him to pay an extra fine privately to Euthymus. At the seventy-sixth Festival Theagenes paid in full the money owed to the god, . . . and as compensation to Euthymus did not enter for the boxing-match. At this Festival, and also at the next following, Euthymus won the crown for boxing. His statue is the handiwork of Pythagoras, and is very well worth seeing.
[7] ἐπανήκων δὲ ἐς Ἰταλίαν τότε δὴ ἐμαχέσατο πρὸς τὸν Ἥρω: τὰ δὲ ἐς αὐτὸν εἶχεν οὕτως. Ὀδυσσέα πλανώμενον μετὰ ἅλωσιν τὴν Ἰλίου κατενεχθῆναί φασιν ὑπὸ ἀνέμων ἔς τε ἄλλας τῶν ἐν Ἰταλίᾳ καὶ Σικελίᾳ πόλεων, ἀφικέσθαι δὲ καὶ ἐς Τεμέσαν ὁμοῦ ταῖς ναυσί: μεθυσθέντα οὖν ἐνταῦθα ἕνα τῶν ναυτῶν παρθένον βιάσασθαι καὶ ὑπὸ τῶν ἐ�
�ιχωρίων ἀντὶ τούτου καταλευσθῆναι τοῦ ἀδικήματος.
[6.7] On his return to Italy Euthymus fought against the Hero, the story about whom is as follows. Odysseus, so they say, in his wanderings after the capture of Troy was carried down by gales to various cities of Italy and Sicily, and among them he came with his ships to Temesa. Here one of his sailors got drunk and violated a maiden, for which offence he was stoned to death by the natives.
[8] Ὀδυσσέα μὲν δὴ ἐν οὐδενὶ λόγῳ θέμενον αὐτοῦ τὴν ἀπώλειαν ἀποπλέοντα οἴχεσθαι, τοῦ καταλευσθέντος δὲ ἀνθρώπου τὸν δαίμονα οὐδένα ἀνιέναι καιρὸν ἀποκτείνοντά τε ὁμοίως τοὺς ἐν τῇ Τεμέσῃ καὶ ἐπεξερχόμενον ἐπὶ πᾶσαν ἡλικίαν, ἐς ὃ ἡ Πυθία τὸ παράπαν ἐξ Ἰταλίας ὡρμημένους φεύγειν Τεμέσαν μὲν ἐκλιπεῖν οὐκ εἴα, τὸν δὲ Ἥρω σφᾶς ἐκέλευσεν ἱλάσκεσθαι τέμενός τε ἀποτεμομένους οἰκοδομήσασθαι ναόν, διδόναι δὲ κατὰ ἔτος αὐτῷ γυναῖκα τῶν ἐν Τεμέσῃ παρθένων τὴν καλλίστην.
[6.8] Now Odysseus, it is said, cared nothing about his loss and sailed away. But the ghost of the stoned man never ceased killing without distinction the people of Temesa, attacking both old and young, until, when the inhabitants had resolved to flee from Italy for good, the Pythian priestess forbad them to leave Temesa, and ordered them to propitiate the Hero, setting him a sanctuary apart and building a temple, and to give him every year as wife the fairest maiden in Temesa.
[9] τοῖς μὲν δὴ τὰ ὑπὸ τοῦ θεοῦ προστεταγμένα ὑπουργοῦσι δεῖμα ἀπὸ τοῦ δαίμονος ἐς τἄλλα ἦν οὐδέν: Εὔθυμος δὲ — ἀφίκετο γὰρ ἐς τὴν Τεμέσαν, καί πως τηνικαῦτα τὸ ἔθος ἐποιεῖτο τῷ δαίμονι — πυνθάνεται τὰ παρόντα σφίσι, καὶ ἐσελθεῖν τε ἐπεθύμησεν ἐς τὸν ναὸν καὶ τὴν παρθένον ἐσελθὼν θεάσασθαι. ὡς δὲ εἶδε, τὰ μὲν πρῶτα ἐς οἶκτον, δεύτερα δὲ ἀφίκετο καὶ ἐς ἔρωτα αὐτῆς: καὶ ἡ παῖς τε συνοικήσειν κατώμνυτο αὐτῷ σώσαντι αὐτὴν καὶ ὁ Εὔθυμος ἐνεσκευασμένος ἔμενε τὴν ἔφοδον τοῦ δαίμονος.
[6.9] So they performed the commands of the god and suffered no more terrors from the ghost. But Euthymus happened to come to Temesa just at the time when the ghost was being propitiated in the usual way; learning what was going on he had a strong desire to enter the temple, and not only to enter it but also to look at the maiden. When he saw her he first felt pity and afterwards love for her. The girl swore to marry him if he saved her, and so Euthymus with his armour on awaited the onslaught of the ghost.
[10] ἐνίκα τε δὴ τῇ μάχῃ καὶ — ἐξηλαύνετο γὰρ ἐκ τῆς γῆς — ὁ Ἥρως ἀφανίζεταί τε καταδὺς ἐς θάλασσαν καὶ γάμος τε ἐπιφανὴς Εὐθύμῳ καὶ ἀνθρώποις τοῖς ἐνταῦθα ἐλευθερία τοῦ λοιποῦ σφισιν ἦν ἀπὸ τοῦ δαίμονος. ἤκουσα δὲ καὶ τοιόνδε ἔτι ἐς τὸν Εὔθυμον, ὡς γήρως τε ἐπὶ μακρότατον ἀφίκοιτο καὶ ὡς ἀποθανεῖν ἐκφυγὼν αὖθις ἕτερόν τινα ἐξ ἀνθρώπων ἄλλον ἀπέλθοι τρόπον: οἰκεῖσθαι δὲ τὴν Τεμέσαν καὶ ἐς ἐμὲ ἀνδρὸς ἤκουσα πλεύσαντος κατὰ ἐμπορίαν.
[6.10] He won the fight, and the Hero was driven out of the land and disappeared, sinking into the depth of the sea. Euthymus had a distinguished wedding, and the inhabitants were freed from the ghost for ever. I heard another story also about Euthymus, how that he reached extreme old age, and escaping again from death departed from among men in another way. Temesa is still inhabited, as I heard from a man who sailed there as a merchant.
[11] τόδε μὲν ἤκουσα, γραφῇ δὲ τοιάδε ἐπιτυχὼν οἶδα: ἦν δὲ αὕτη γραφῆς μίμημα ἀρχαίας. νεανίσκος Σύβαρις καὶ Κάλαβρός τε ποταμὸς καὶ Λύκα πηγή, πρὸς δὲ ἡρῷόν τε καὶ Τεμέσα ἦν ἡ πόλις, ἐν δέ σφισι καὶ δαίμων ὅντινα ἐξέβαλεν ὁ Εὔθυμος, χρόαν τε δεινῶς μέλας καὶ τὸ εἶδος ἅπαν ἐς τὰ μάλιστα φοβερός, λύκου δὲ ἀμπίσχετο δέρμα ἐσθῆτα: ἐτίθετο δὲ καὶ ὄνομα Λύκαν τὰ ἐπὶ τῇ γραφῇ γράμματα.
[6.11] This I heard, and I also saw by chance a picture dealing with the subject. It was a copy of an ancient picture. There were a stripling, Sybaris, a river, Calabrus, and a spring, Lyca. Besides, there were a hero-shrine and the city of Temesa, and in the midst was the ghost that Euthymus cast out. Horribly black in color, and exceedingly dreadful in all his appearance, he had a wolf’s skin thrown round him as a garment. The letters on the picture gave his name as Lycas.
7. ταῦτα μὲν δὴ ἐς τοσοῦτο εἰρήσθω: μετὰ δὲ τὸν ἀνδριάντα τοῦ Εὐθύμου Πύθαρχός τε ἕστηκε Μαντινεὺς σταδιοδρόμος καὶ πύκτης Ἠλεῖος Χαρμίδης, λαβόντες νίκας ἐπὶ παισί. θεασάμενος δὲ καὶ τούτους ἐπὶ τῶν Ῥοδίων ἀθλητῶν ἀφίξῃ τὰς εἰκόνας, Διαγόραν καὶ τὸ ἐκείνου γένος: οἱ δὲ συνεχεῖς τε ἀλλήλοις καὶ ἐν κόσμῳ τοιῷδε ἀνέκειντο, Ἀκουσίλαος μὲν λαβὼν πυγμῆς ἐν ἀνδράσι στέφανον, Δωριεὺς δὲ ὁ νεώτατος παγκρατίῳ νικήσας Ὀλυμπιάσιν ἐφεξῆς τρισί. πρότερον δὲ ἔτι τοῦ Δωριέως ἐκράτησε καὶ Δαμάγητος τοὺς ἐσελθόντας ἐς τὸ παγκράτιον.
[7.1] VII. So much for the story of Euthymus. After his statue stands a runner in the foot-race, Pytharchus of Mantinea, and a boxer, Charmides of Elis, both of whom won prizes in the contests for boys. When you have looked at these also you will reach the statues of the Rhodian athletes, Diagoras and his family. These were dedicated one after the other in the following order. Acusilaus, who received a crown for boxing in the men’s class; Dorieus, the youngest, who won the pancratium at Olympia on three successive occasions. Even before Dorieus, Damagetus beat all those who had entered for the pancratium.
[2] οὗτοι μὲν ἀδελφοί τέ εἰσι καὶ Διαγόρου παῖδες, ἐπὶ δὲ αὐτοῖς κεῖται καὶ ὁ Διαγόρας, πυγμῆς ἐν ἀνδράσιν ἀνελόμενος νίκην: τοῦ Διαγόρου δὲ τὴν εἰκόνα Μεγαρεὺς εἰργάσατο Καλλικλῆς Θεοκόσμου τοῦ ποιήσαντος τὸ ἄγαλμα ἐν Μεγάροις τοῦ Διός. Διαγόρου δὲ καὶ οἱ τῶν θυγατέρων παῖδες πύξ τε ἤσκησαν καὶ ἔσχον Ὀλυμπικὰς νίκας, ἐν μὲν ἀνδράσιν Εὐκλῆς Καλλιάνακτός τε ὢν καὶ Καλλιπατείρας τῆς Διαγόρου, Πεισίροδος δὲ ἐν παισίν, ὃν ἡ μήτηρ ἀνδρὸς ἐπιθεμένη γυμναστοῦ σχῆμα ἐπὶ τῶν Ὀλυμπίων αὐτὴ τὸν ἀγῶνα ἤγαγεν:
[7.2] These were brothers, being sons of Diagoras, and by them is set up also a statue of Diagoras himself, who won a victory for boxing in the men’s class. The statue of Diagoras was made by the Megarian Callicles, the son of the Theocosmus who made the image of Zeus at Megara. Th
e sons too of the daughters of Diagoras practised boxing and won Olympic victories: in the men’s class Eucles, son of Callianax and Callipateira, daughter of Diagoras; in the boys’ class Peisirodus, whose mother dressed herself as a man and a trainer, and took her son herself to the Olympic games.
[3] οὗτος δὲ ὁ Πεισίροδος καὶ ἐν τῇ Ἄλτει παρὰ τῆς μητρὸς τὸν πατέρα ἕστηκε. Διαγόραν δὲ καὶ ὁμοῦ τοῖς παισὶν Ἀκουσιλάῳ καὶ Δαμαγήτῳ λέγουσιν ἐς Ὀλυμπίαν ἐλθεῖν: νικήσαντες δὲ οἱ νεανίσκοι διὰ τῆς πανηγύρεως τὸν πατέρα ἔφερον βαλλόμενόν τε ὑπὸ τῶν Ἑλλήνων ἄνθεσι καὶ εὐδαίμονα ἐπὶ τοῖς παισὶ καλούμενον. γένος δὲ ὁ Διαγόρας τὸ ἐξ ἀρχῆς Μεσσήνιος πρὸς γυναικῶν ἦν καὶ ἀπὸ τῆς Ἀριστομένους ἐγεγόνει θυγατρός.
[7.3] This Peisirodus is one of the statues in the Altis, and stands by the father of his mother. The story goes that Diagoras came to Olympia in the company of his sons Acusilaus and Damagetus. The youths on defeating their father proceeded to carry him through the crowd, while the Greeks pelted him with flowers and congratulated him on his sons. The family of Diagoras was originally, through the female line, Messenian, as he was descended from the daughter of Aristomenes.
[4] Δωριεῖ δὲ τῷ Διαγόρου παρὲξ ἢ Ὀλυμπίασιν Ἰσθμίων μὲν γεγόνασιν ὀκτὼ νῖκαι, Νεμείων δὲ ἀποδέουσαι μιᾶς ἐς τὰς ὀκτώ: λέγεται δὲ καὶ ὡς Πύθια ἀνέλοιτο ἀκονιτί. ἀνηγορεύοντο δὲ οὗτός τε καὶ ὁ Πεισίροδος Θούριοι, διωχθέντες ὑπὸ τῶν ἀντιστασιωτῶν ἐκ τῆς Ῥόδου καὶ ἐς Ἰταλίαν παρὰ Θουρίους ἀπελθόντες. χρόνῳ δὲ ὕστερον κατῆλθεν ὁ Δωριεὺς ἐς Ῥόδον: καὶ φανερώτατα δὴ ἁπάντων ἀνὴρ εἷς φρονήσας οὗτος τὰ Λακεδαιμονίων φαίνεται, ὥστε καὶ ἐναυμάχησεν ἐναντία Ἀθηναίων ναυσὶν οἰκείαις, ἐς ὃ τριήρων ἁλοὺς Ἀττικῶν ἀνήχθη ζῶν παρὰ Ἀθηναίους.