4. But Theagenes of Thasos, the athlete, ate a bull single-handed, as Posidippus tells us in his Epigrams.
And as I'd undertaken, I did eat
A Thracian bull. My own poor native land
Of Thasos could not have purvey'd a meal
Sufficient for the hunger of Theagenes.
I ate all I could get, then ask'd for more.
And, therefore, here you see, I stand in brass,
Holding my right hand forth; put something in it.
And Milo of Crotona, as Theodorus of Hierapolis tells us in his book upon Games, ate twenty minæ[37] weight of meat, and an equal quantity of bread, and drank three choes[38] of wine. And once at Olympia he took a four year old bull on his shoulders, and carried it all round the course, and after that he killed it and cut it up, and ate it all up by himself in one day. And Titormus the Ætolian had a contest with him as to which could eat an ox with the greatest speed, as Alexander the Ætolian relates. But Phylarchus, in the third book of his Histories, says that Milo, while lying down before the altar of Jupiter, ate a bull, on which account Dorieus the poet made the following epigram on him:—
VORACITY OF CERTAIN PERSONS.
Milo could lift enormous weights from earth,
A heifer four years old, at Jove's high feast,
And on his shoulders the huge beast he bore,
As it had been a young and little lamb,
All round the wondering crowd of standers by.
But he did still a greater feat than this,
Before the altar of Olympian Jove;
For there he bore aloft an untamed bull
In the procession, then he cut it up,
And by himself ate every bit of it.
But Astydamas the Milesian, having gained the victory at Olympia three times in the pancratium, being once invited to supper by Ariobarzanes the Persian, when he had come, offered to eat everything that had been prepared for the whole party, and did eat it. And when, Theodorus relates, the Persian entreated him to do something suitable to his enormous strength, he broke off a large brazen ornament in the shape of a lentil from the couch and crushed it in his hand. And when he died, and when his body was burnt, one urn would not contain his bones, and scarcely two could do so. And they say that the dinner which he ate by himself at Ariobarzanes's table had been prepared for nine persons.
5. And there is nothing unnatural in such men as those being very voracious; for all the men who practise athletic exercises, learn with these gymnastic exercises also to eat a great deal. On which account Euripides says, in the first edition of his Autolycus—
For when there are ten thousand ills in Greece,
There's none that's worse than the whole race of athletes.
For, first of all, they learn not to live well,
Nor could they do so; for could any man
Being a slave to his own jaws and appetite
Acquire wealth beyond his father's riches?
How could a man like that increase his substance?
Nor yet can they put up with poverty,
Or e'er accommodate themselves to fortune;
And so being unaccustom'd to good habits,
They quickly fall into severe distress.—
In youth they walk about in fine attire,
And think themselves a credit to the city;
But when old age in all its bitterness
O'ertakes their steps, they roam about the streets,
Like ragged cloaks whose nap is all worn off.
And much I blame the present fashions, too,
Which now in Greece prevail; where many a feast
Is made to pay great honour to such men,
And to show false respect to vain amusements.
For though a man may wrestle well, or run,
Or throw a quoit, or strike a heavy blow,
Still where's the good his country can expect
From all his victories and crowns and prizes?
Will they fight with their country's enemies
With quoit in hand? Or will their speed assist
To make the hostile bands retreat before them?
When men stand face to face with th' hostile sword
They think no more of all these fooleries.
'Twere better to adorn good men and wise
With these victorious wreaths; they are the due
Of those who govern states with wisdom sound,
And practise justice, faith, and temperance;
Who by their prudent language ward off evils,
Banishing wars and factions. These are the men,
Who're not alone a grace and ornament
To their own land, but to the whole of Greece.
6. Now Euripides took all this from the Elegies of Xenophanes the Colophonian, who has spoken in this way—
But if a man, in speed of foot victorious,
Or in the contests of the pentathlum,
Where is the sacred grove of Jupiter,
Near to the sacred streamlets of Olympia;
Or as a wrestler, or exchanging blows
And painful struggles as a hardy boxer,
Or in the terrible pancratium,
He surely is a noble citizen,
And well he does deserve the honours due
Of a front seat at games and festivals,
And at the public cost to be maintain'd;
And to receive a public gift of honour,
Which shall become an heirloom to his children.
And such shall be his honours, even if
He wins by horses, not by his own strength.
And still I think he does not equal me;
For wisdom far exceeds in real value
The bodily strength of man, or horses' speed;
But the mob judges of such things at random;
Though 'tis not right to prefer strength to sense:
For though a man may a good boxer be,
Or pentathlete, or never-conquer'd wrestler,
Or if he vanquish all in speed of foot—
Which is the most important of all contests—
Still for all this his city will enjoy
No better laws through his great strength or speed;
And 'tis small cause for any lasting joy,
That one of all her citizens should gain
A prize on Pisa's banks; for such achievements
Fill not the country's granaries with corn.