Delphi Complete Works of Pausanias, page 323
[5] παρὰ δὲ τῷ Πελοπίῳ κίων τε οὐχ ὑψηλὸς καὶ ἄγαλμα Διός ἐστιν ἐπ᾽ αὐτῷ μικρόν, τὴν ἑτέραν τῶν χειρῶν προτεῖνον. τούτου δὲ ἀπαντικρὺ ἄλλα ἐστὶν ἀναθήματα ἐπὶ στοίχου, ὡς δὲ αὔτως Διὸς καὶ Γανυμήδους ἀγάλματα: ἔστι δὲ Ὁμήρῳ πεποιημένα ὡς ἁρπασθείη τε ὑπὸ θεῶν Γανυμήδης οἰνοχοεῖν Διὶ καὶ ὡς Τρωὶ δῶρα ἵπποι δοθεῖεν ἀντ᾽ αὐτοῦ. τοῦτο ἀνέθηκε μὲν Γνᾶθις Θεσσαλός, ἐποίησε δὲ Ἀριστοκλῆς μαθητής τε καὶ υἱὸς Κλεοίτα.
[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 poem 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.
[6] ἔστι δὲ καὶ ἄλλος Ζεὺς οὐκ ἔχων πω γένεια, κεῖται δὲ ἐν τοῖς ἀναθήμασι τοῖς Μικύθου. τὰ δὲ ἐς Μίκυθον, γένος τε ὁποῖον ἦν αὐτῷ καὶ ἀνθ᾽ ὅτου τὰ ἀναθήματα ἐς Ὀλυμπίαν τὰ πολλὰ ἀνέθηκεν, ὁ ἐφεξῆς μοι λόγος δηλώσει. ἀπὸ δὲ τοῦ ἀγάλματος τοῦ εἰρημένου προελθόντι ὀλίγον κατ᾽ εὐθεῖαν ἄγαλμά ἐστι Διὸς οὐκ ἔχον γένεια οὐδὲ αὐτό, Ἐλαϊτῶν δὲ ἀνάθημα, οἳ καταβάντι ἐκ Καΐκου πεδίου ἐς θάλασσαν πρῶτοι ἐν τῇ Αἰολίδι οἰκοῦσι.
[24.6] There is also another Zeus represented as a beardless youth, which is among offerings of Micythus. The history of Micythus, his family, and why he dedicated so many offerings at Olympia, my narrative will presently set forth. A little farther on in a straight line from the image I have mentioned is another beardless image of Zeus. It was dedicated by the people of Elaea, who live in the first city of Aeolis you reach on descending from the plain of the Caicus to the sea.
[7] τούτου δὲ αὖθις ἄλλο ἄγαλμα ἔχεται Διός, τὸ δὲ ἐπίγραμμα τὸ ἐπ᾽ αὐτῷ τοὺς ἐν Κνίδῳ Χερρονησίους ἀπὸ ἀνδρῶν ἀναθεῖναι πολεμίων φησίν: ἀνέθεσαν δὲ ἑκατέρωθεν παρὰ τὸν Δία Πέλοπά τε καὶ τὸν Ἀλφειὸν ποταμόν. Κνιδίοις δὲ τῆς πόλεως τὸ μὲν πολὺ ἐν τῇ ἠπείρῳ πεπόλισται τῇ Καρικῇ, ἔνθα καὶ τὰ λόγου μάλιστα ἄξια αὐτοῖς ἐστιν, ἡ δὲ καλουμένη Χερρόνησός ἐστιν ἐπὶ τῇ ἠπείρῳ κειμένη νῆσος γεφύρᾳ διαβατὸς ἐξ αὐτῆς:
[24.7] Yet another image of Zeus comes next, and the inscription on it says that it was dedicated by the Chersonesians of Cnidus from enemy spoils. On either side of the image of Zeus they have dedicated images of Pelops and of the river Alpheius respectively. The greater part of the city of Cnidus is built on the Carian mainland, where are their most noteworthy possessions, but what is called Chersonnesus is an island lying near the mainland, to which it is joined by a bridge.
[8] καὶ τὰ ἀναθήματα ἀνέθεσαν ἐν Ὀλυμπίᾳ τῷ Διὶ οἱ ἐνταῦθα οἰκοῦντες, ὡς εἰ τῆς Ἐφεσίων πόλεως οἱ ἔχοντες τὸν ὀνομαζόμενον Κόρησον ἀνάθημα φαῖεν ἰδίᾳ τι ἀναθεῖναι τοῦ Ἐφεσίων κοινοῦ. ἔστι δὲ καὶ πρὸς τῷ τείχει τῆς Ἄλτεως Ζεὺς ἐπὶ ἡλίου τετραμμένος δυσμάς, ἐπίγραμμα οὐδὲν παρεχόμενος: ἐλέγετο δὲ καὶ οὗτος Μομμίου τε καὶ ἀπὸ τοῦ Ἀχαιῶν εἶναι πολέμου.
[24.8] It is the inhabitants of this quarter who dedicated to Zeus the offerings at Olympia, just as if Ephesians living in what is called Coresus were to say that they had dedicated an offering independently of the Ephesians as a body. There is also by the wall of the Altis a Zeus turned towards the setting of the sun; it bears no inscription, but is said to be another offering of Mummius made from the plunder of the Achaean war.
[9] ὁ δὲ ἐν τῷ βουλευτηρίῳ πάντων ὁπόσα ἀγάλματα Διὸς μάλιστα ἐς ἔκπληξιν ἀδίκων ἀνδρῶν πεποίηται: ἐπίκλησις μὲν Ὅρκιός ἐστιν αὐτῷ, ἔχει δὲ ἐν ἑκατέρᾳ κεραυνὸν χειρί. παρὰ τούτῳ καθέστηκε τοῖς ἀθληταῖς καὶ πατράσιν αὐτῶν καὶ ἀδελφοῖς, ἔτι δὲ γυμνασταῖς ἐπὶ κάπρου κατόμνυσθαι τομίων, μηδὲν ἐς τὸν Ὀλυμπίων ἀγῶνα ἔσεσθαι παρ᾽ αὐτῶν κακούργημα. οἱ δὲ ἄνδρες οἱ ἀθληταὶ καὶ τόδε ἔτι προσκατόμνυνται, δέκα ἐφεξῆς μηνῶν ἀπηκριβῶσθαί σφισι τὰ πάντα ἐς ἄσκησιν.
[24.9] 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.
[10] ὀμνύουσι δὲ καὶ ὅσοι τοὺς παῖδας ἢ τῶν ἵππων τῶν ἀγωνιζομένων τοὺς πώλους κρίνουσιν, ἐπὶ δικαίῳ καὶ ἄνευ δώρων ποιεῖσθαι κρίσιν, καὶ τὰ ἐς τὸν δοκιμαζόμενόν τε καὶ μή, φυλάξειν καὶ ταῦτα ἐν ἀπορρήτῳ. τῷ κάπρῳ δὲ ὅ τι χρῆσθαί σφισι μετὰ τῶν ἀθλητῶν τὸν ὅρκον καθέστηκεν, οὐκ ἐμνημόνευσα ἐπερέσθαι, ἐπεὶ τοῖς γε ἀρχαιοτέροις ἐπὶ ἱερεῖα ἦν καθεστηκός, ἐφ᾽ ᾧ τις ὅρκον ἐποιήσατο, μηδὲ ἐδώδιμον εἶναι τοῦτο ἔτι ἀνθρώπῳ. δηλοῖ δὲ οὐχ ἥκιστα καὶ Ὅμηρος:
[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.
[11] τὸν γοῦν κάπρον καθ᾽ ὅτου τῶν τομίων Ἀγαμέμνων ἐπώμοσεν ἦ μὴν εἶναι τὴν Βρισηίδα ἑαυτοῦ τῆς εὐνῆς ἀπείρατον, τοῦτον τὸν κάπρον ἀφιέμενον ὑπὸ τοῦ κήρυκος ἐποίησεν ἐς θάλασσαν: “ἦ, καὶ ἀπὸ σφάραγον κάπρου τάμε νηλέι χαλκῷ.
τὸν μὲν Ταλθύβιος πολιῆς ἁλὸς ἐς μέγα λαῖτμα
ῥῖψ᾽ ἐπιδινήσας, βόσιν ἰχθύσιν.
“Hom. Il 19.266-268οὕτω μὲν τὸ ἀρχαῖον τὰ τοιαῦτα ἐνόμιζον: ἔστι δὲ πρὸ τῶν ποδῶν τοῦ Ὁρκίου πινάκιον χαλκοῦν, ἐπιγέγραπται δὲ ἐλεγεῖα ἐπ᾽ αὐτοῦ, δεῖμα ἐθέλοντα τοῖς ἐπιορκοῦσι παριστάναι.
[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. Hom. Il. 19.266-268
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.
25. τοσαῦτα ἐντὸς τῆς Ἄλτεως ἀγάλματα εἶναι Διὸς ἀνηριθμησάμεθα ἐς τὸ ἀκριβέστατον. τὸ ἀνάθημα γὰρ τὸ πρὸς τῷ μεγάλῳ ναῷ ὑπὸ ἀνδρὸς Κορινθίου τεθέν, Κορινθίων δὲ οὐ τῶν ἀρχαίων ἀλλ᾽ οἳ παρὰ βασιλέως ἔχουσιν εἰληφότες τὴν πόλιν, τοῦτο τὸ ἀνάθημα Ἀλέξανδρός ἐστιν ὁ Φιλίππου, Διὶ εἰκασμένος δῆθεν. ὁπόσα δὲ ἀλλοῖα καὶ οὐ μίμησίς ἐστι Διός, ἐπιμνησόμεθα καὶ τούτων: εἰκόνας δὲ οὐ τιμῇ τῇ πρὸς τὸ θεῖον, τῇ δὲ ἐς αὐτοὺς χάριτι ἀνατεθείσας τοὺς ἀνθρώπους, λόγῳ σφᾶς τῷ ἐς τοὺς ἀθλητὰς ἀναμίξομεν.
[25.1] XXV. I have enumerated the images of Zeus within the Altis with the greatest accuracy. For the offering near the great temple, though supposed to be a likeness of Zeus, is really Alexander, the son of Philip. It was set up by a Corinthian, not one of the old Corinthians, but one of those settlers whom the Emperor planted in the city. 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, but to reward mere men, I shall include in my account of the athletes.
[2] Μεσσηνίους τοὺς ἐπὶ τῷ πορθμῷ κατὰ ἔθος δή τι ἀρχαῖον πέμποντας ἐς Ῥήγιον χορὸν παίδων πέντε ἀριθμὸν καὶ τριάκοντα καὶ διδάσκαλόν τε ὁμοῦ τῷ χορῷ καὶ ἄνδρα αὐλητὴν ἐς ἑορτήν τινα ἐπιχώριον Ῥηγίνων, κατέλαβεν αὐτούς ποτε συμφορά, μηδένα ὀπίσω τῶν ἀποσταλέντων σφίσιν ἀποσωθῆναι: ἀλλὰ ἡ ναῦς ἡ ἄγουσα τοὺς παῖδας ἠφανίσθη σὺν αὐτοῖς κατὰ τοῦ βυθοῦ. ἔστι γὰρ δὴ ἡ κατὰ τοῦτον θάλασσα τὸν πορθμὸν θαλάσσης χειμεριωτάτη πάσης:
[25.2] The Messenians on the Strait in accordance with an old custom used to send to Rhegium a chorus of thirty-five boys, and with it a trainer and a flautist, to a local festival of Rhegium. On one occasion a disaster befell them for not one of those sent out returned home alive, but the ship with the boys on board went to the bottom.
[3] οἵ τε γὰρ ἄνεμοι ταράσσουσιν αὐτὴν ἀμφοτέρωθεν τὸ κῦμα ἐπάγοντες ἐκ τοῦ Ἀδρίου καὶ ἐξ ἑτέρου πελάγους ὃ καλεῖται Τυρσηνόν, ἤν τε καὶ ἀνέμων ἀπῇ πνεύματα, ὁ δὲ καὶ τηνικαῦτα ὁ πορθμὸς κίνησιν βιαιοτάτην αὐτὸς ἐξ αὑτοῦ καὶ ἰσχυρὰς παρέχεται παλιρροίας: θηρία τε τοσαῦτα ἐς αὐτὸν τὰ ἀθροιζόμενά ἐστιν, ὡς καὶ τὸν ἀέρα τὸν ὑπὲρ τῆς θαλάσσης ταύτης ἀναπίμπλασθαι τῶν θηρίων τῆς ὀσμῆς, ὡς σωτηρίας γε ἐκ τοῦ πορθμοῦ μηδὲ ἐλπίδος τι ὑπολείπεσθαι ναυαγῷ. εἰ δὲ ἐνταῦθα συνέπεσε καὶ Ὀδυσσεῖ διαφθαρῆναι τὴν ναῦν, ἄλλως μὲν οὐκ ἄν τις πείθοιτο ἐκνήξασθαι ζῶντα ἐς τὴν Ἰταλίαν αὐτόν: τὸ δὲ ἐκ τῶν θεῶν εὐμενὲς ἐπὶ παντὶ ἐργάζεται ῥᾳστώνην.
[25.3] The sea in fact at this strait is the stormiest of seas; it is made rough by winds bringing waves from both sides, from the Adriatic and the other sea, which is called the Tyrrhenian, and even if there be no gale blowing, even then the strait of itself produces a very violent swell and strong currents. So many monsters swarm in the water that even the air over the sea is infected with their stench. Accordingly a shipwrecked man has not even a hope left of getting out of the strait alive. If it was here that disaster overtook the ship of Odysseus, nobody could believe that he swam out alive to Italy, were it not that the benevolence of the gods makes all things easy.
[4] τότε δὲ ἐπὶ τῇ ἀπωλείᾳ τῶν παίδων οἱ Μεσσήνιοι πένθος ἦγον, καὶ ἄλλα τέ σφισιν ἐς τιμὴν αὐτῶν ἐξευρέθη καὶ εἰκόνας ἐς Ὀλυμπίαν ἀνέθεσαν χαλκᾶς, σὺν δὲ αὐτοῖς τὸν διδάσκαλον τοῦ χοροῦ καὶ τὸν αὐλητήν. τὸ μὲν δὴ ἐπίγραμμα ἐδήλου τὸ ἀρχαῖον ἀναθήματα εἶναι τῶν ἐν πορθμῷ Μεσσηνίων: χρόνῳ δὲ ὕστερον Ἱππίας ὁ λεγόμενος ὑπὸ Ἑλλήνων γενέσθαι σοφὸς τὰ ἐλεγεῖα ἐπ᾽ αὐτοῖς ἐποίησεν. ἔργα δέ εἰσιν Ἠλείου Κάλλωνος αἱ εἰκόνες.
[25.4] On this occasion the Messenians mourned for the loss of the boys, and one of the honors bestowed upon them was the dedication of bronze statues at Olympia, the group including the trainer of the chorus and the flautist. The old inscription declared that the offerings were those of the Messenians at the strait; but afterwards Hippias, called “a sage” by the Greeks, composed the elegiac verses on them. The artist of the statues was Callon of Elis.
[5] ἔστι δὲ κατὰ τὴν ἄκραν ἐν Σικελίᾳ τὴν τετραμμένην ἐπὶ Λιβύης καὶ Νότου, καλουμένην δὲ Πάχυνον, Μοτύη πόλις: οἰκοῦσι δὲ Λίβυες ἐν αὐτῇ καὶ Φοίνικες. τούτοις τοῖς ἐν Μοτύῃ βαρβάροις Ἀκραγαντῖνοι καταστάντες ἐς πόλεμον καὶ λείαν τε καὶ λάφυρα ἀπ᾽ αὐτῶν λαβόντες ἀνέθεσαν τοὺς παῖδας ἐς Ὀλυμπίαν τοὺς χαλκοῦς, προτείνοντάς τε τὰς δεξιὰς καὶ εἰκασμένους εὐχομένοις τῷ θεῷ. κεῖνται δὲ ἐπὶ τοῦ τείχους οὗτοι τῆς Ἄλτεως: Καλάμιδος δὲ εἶναι σφᾶς ἔργα ἐγώ τε εἴκαζον καὶ ἐς αὐτοὺς κατὰ τὰ αὐτὰ εἶχεν ὁ λόγος.
[25.5] At the headland of Sicily that looks towards Libya and the south, called Pachynum, there stands the city Motye, inhabited by Libyans and Phoenicians. Against these foreigners of Motye war was waged by the Agrigentines, who, having taken from them plunder and spoils, dedicated at Olympia the bronze boys, who are stretching out their right hands in an attitude of prayer to the god. They are placed on the wall of the Altis, and I conjectured that the artist was Calamis, a conjecture in accordance with the tradition about them. Sicily is inhabited by the following races:
[6] Σικελίαν δὲ ἔθνη τοσάδε οἰκεῖ, Σικανοί τε καὶ Σικελοὶ καὶ Φρύγες, οἱ μὲν ἐξ Ἰταλίας διαβεβηκότες ἐς αὐτήν, Φρύγες δὲ ἀπὸ τοῦ Σκαμάνδρου ποταμοῦ καὶ χώρας τῆς Τρῳάδος: οἱ δὲ Φοίνικες καὶ Λίβυες στόλῳ
ἀφίκοντο ἐς τὴν νῆσον κοινῷ καὶ ἄποικοι Καρχηδονίων εἰσὶ. τοσαῦτα μὲν ἐν Σικελίᾳ ἔθνη βάρβαρα: Ἑλλήνων δὲ Δωριεῖς τε ἔχουσιν αὐτὴν καὶ Ἴωνες καὶ τοῦ Φωκικοῦ καὶ τοῦ Ἀττικοῦ γένους ἑκατέρου μοῖρα οὐ πολλή.
[25.6] Sicanians, Sicels, and Phrygians; the first two crossed into it from Italy, while the Phrygians came from the river Scamander and the land of the Troad. The Phoenicians and Libyans came to the island on a joint expedition, and are settlers from Carthage. Such are the foreign races in Sicily. The Greeks settled there include Dorians and Ionians, with a small proportion of Phocians and of Attics.
[7] ἐπὶ δὲ τοῦ αὐτοῦ τείχους τά τε Ἀκραγαντίνων ἀναθήματα καὶ Ἡρακλέους δύο εἰσὶν ἀνδριάντες γυμνοί, παῖδες ἡλικίαν: τὸν δὲ ἐν Νεμέᾳ τοξεύοντι ἔοικε λέοντα. τοῦτον μὲν δὴ τόν τε Ἡρακλέα καὶ ὁμοῦ τῷ Ἡρακλεῖ τὸν λέοντα Ταραντῖνος ἀνέθηκεν Ἱπποτίων, Νικοδάμου δέ ἐστι Μαιναλίου τέχνη: τὸ δὲ ἄγαλμα τὸ ἕτερον Ἀναξίππου μέν ἐστιν ἀνάθημα Μενδαίου, μετεκομίσθη δὲ ἐνταῦθα ὑπὸ Ἠλείων: τὰ πρὸ τούτου δὲ ἔκειτο ἐπὶ τῆς ὁδοῦ τῷ πέρατι, ἣ ἄγει μὲν ἐξ Ἤλιδος ἐς Ὀλυμπίαν, καλεῖται δὲ Ἱερά.
[25.7] On the same wall as the offerings of the Agrigentines are two nude statues of Heracles as a boy. One represents him shooting the lion at Nemea. This Heracles and the lion with him were dedicated by Hippotion of Tarentum, the artist being Nicodamus of Maenalus. The other image was dedicated by Anaxippus of Mende, and was transferred to this place by the Eleans. Previously it stood at the end of the road that leads from Elis to Olympia, called the Sacred Road.
