[309]. In Homer the prizes are set at the finish of the race, or beside the ring, and are awarded immediately afterwards. They are represented similarly on black-figured vases. The same idea is suggested by the well-known epigram on Myron’s statue of Ladas, Anth. Pal. xvi. 54 πηδήσει τάχα χαλκὸς ἐπὶ στέφος.
[310]. Weniger, Clio, 1905, pp. 184-218.
[311]. Paus. v. 21. 13, 14. Cp. Ol. Ins. 56, l. 20-30, regulations for the Augustalia at Naples, which were modelled on those of Olympia. Athletes were required to give in their names to the Agonothetai thirty days beforehand; if they failed to give full information, they incurred a fine; if a competitor arrived late, he had to report the cause to the Agonothetai, and any one might lodge a protest against him; if found guilty, he was disqualified from competing.
[312]. Philostr. Gym. 11, 18, 54.
[313]. Ib. 25; Paus. vi. 23, 24.
[314]. Vit. Apoll. Tyan. v. 43.
[315]. Paus. v. 16, 8.
[316]. The statement that they quitted Elis a month before the festival is quite inconsistent with the account given by Pausanias vi. 23, 24, and with the narrative in Lucian’s De Morte Peregrini, ch. 31, 32. The scene of the earlier chapters is laid in Elis, where the Hellanodicae are training the athletes. From Elis Lucian goes straight on to the festival at Olympia. Perhaps the procession from Elis to Olympia took place on the 10th or 11th of the month.
[317]. v. 24, 9.
[318]. Dio Cass. lxxix. 10.