The 19th of Apellaios In November. The Macedonian calendar was based on the lunar cycle and had twelve months: Dios Apellaios, Aydnaios, Peritios, Dystros, Xandikos, Artemisios, Daisios, Panemos, Loios, Gorpaios and Hyperberetaios. Each month was divided into three decades and was thus, theory, thirty days long. In fact each month was 29 1/2 days long, so that the official year was 354 days long. In order to bring the official year in line with the lunar calendar it was necessary to add a month every few years. This would ordinarily be added at the end of the month of Hyperberetaios. One result of the fact that years were of uneven length was the development of the practice (evident in this law) of counting by four month periods. The rough equivalents of Macedonian months and months in our Gregorian calendar is:

Dios	October
Apellaios	November
Aydnaios	December
Peritios	January
Dystros	February
Xandikos	March
Artemisios	April
Daisios	May
Panemos	June
Loios	July
Gorpaios	August
Hyperberetaios	September

proposed this motion The language of the inscription reflects the process by which a new law was made. It is notable that the details of the gymnasiarchy law are not spelled out here. It is therefore likely that the three sponsors said that a law was needed, and posted a copy for inspection by the citizens, who would vote on it later. There is a six week gap between the introduction of the motion and the vote on the law.

young men Three Greek words, neoteroi, neoi, and neaniskoi, are used interchangeably for young men (men between the ages of 20 and 30) in this text.

feel a sense of shame and obey their leaders, and their revenues will not be wasted as the gymnasiarchs who will be elected, will hold office according to this law and will be liable to review The language here may suggest that there was some scandal in the previous year. The motion was introduced very shortly after the new gymnasiarch took office in October (on the first of Dios by the Macedonian calendar).

first of Peritios January 1 (see the note on 19th Apelleios for more on the calendar).

men who are not younger than 30 and not older than 60 Restriction on office holding to men over 30 was quite common in the Greek world. Note the connection between the age qualification for office and the end of the category "young man."

Zeus, Earth, Helius, Apollo, Hercules and Hermes The first four gods are standard gods in civic oaths. Hercules and Hermes are included because they are the gods directly concerned with the gymnasium. the month of Dios The first month of the new year (falling in October).

he should choose three men, who, being elected by show of hands This process is typical of elections to civic office at this period. The text here does, however, seem to be abbreviated as there was ordinarily provision for a person who had been nominated to claim that he was not able to hold the office, and a provision that the person who was nominated had to be present. The full provisions appear in the provisions relating to the selection of lampadarchs.. The assistants to the gymnasiarch are clearly supposed to undertake some part of the financial burden of running the gymnasium, providing money for olive oil used by athletes to anoint themselves. One feature of this law is the evident concern to spread the financial burden of the gymnasiarchy between a number of people (see below on the lampadarchs). Thus, in addition to the gymnasiarch, there is a gymnasiarch of the boys, the board of three mentioned here, a "leader" elected by those in the gymnasium, and two boards of three lampadarchs who contribute to the cost of the torch race at the Hermaia.

politarchs and the auditors The politarchs here appear to be a board of civic officials who may have had some say in approving the law (see the last line of the text). We cannot say anything more about their duties with certainty.
The auditors are a board of officials who were charged with preliminary oversight of the legality of proposals, control of civic finances (they give instructions to the city praktor about fines that have been imposed and conduct audits of the gymnasiarch's accounts), and, in this section of the text, seem to have some role in the installation of the gymnasiarch.

praktor the official charged with collecting debts (and fines) owed to the city. It appears that he cannot act without the prior instruction of the auditors.

auditors shall not counter[sign the order, they will pay the same fine, and give a third part of it to the person who denounces them] The provision that a city official shall be liable to the same fine as that owed by a malefactor + one some additional payment if they do not do their duty is found in the laws of a number of Greek states.

gymnasiarch] of the boys The duties of this official are not clear. But it may be significant that the gymnasiarch who is the object of this law is primarily concerned with the young men, and the gymnasiarch of the boys may be elected as an assistant to him.

No one under the age of thirty shall take off his clothes These provisions reflect the concern for morality in the gymnasium, and the importance of athletic training.

leader An assistant appointed by the gymnasiarch. As he is not an elected official, he does not have the power to impose sanctions upon the disobedient, which is why the gymnasiarch imposes the fines upon those who do not follow his instructions.

When the signal is raised The visual signal appears to have been some sort of flag. In many cities the raising of the flag was accompanied by sounding a gong. The raising of the signal was accompanied by the distribution of oil for anointing.

no one should anoint himself in another wrestling-ground in this city This concerns only the young men. "Wrestling-ground" translates the Greek word palaistra, the site of athletic training of all sorts (though the use of the word in this way reflects the importance of wrestling, pancration and boxing).

At Beroia, as in other Greek cities, there were palaistra other than that in the city gymnasium, many of them private, with their own clients. The effect of this law is to prevent young men from frequenting these palaistra, reflecting the concern for "proper" education of young men by the city.

ephebes and those who are under twenty-two years old shall practice javelin throwing and archery every day The best evidence that we have for the training of ephebes comes from Athens, where, in the fourth century, ephebic service lasted for two years, beginning after a boy's eighteenth birthday. At Athens, the ephebes had officers, ephebarchs, appointed from amongst men of good standing who were older than 40, who drilled them for processions and commanded them on garrison duty in the city. They also had two physical trainers (paidotribai) and weapons instructors to oversee their training in hoplite fighting, archery, the javelin and the use of the sling. In the third and second centuries, ephebic training at Athens was reduced to one year, but the instruction in hoplite warfare, archery and the javelin, remained the same. An inscription from Thespiae in Boeotia shows that the assembly of Boeotia ordered that its member cities provide trainers to instruct the boys and young men in archery, the javelin and hoplite fighting, in this case the ephebes were included amongst the young men. What may be the most elaborate training appears in an inscription of slightly earlier date than the Beroia gymnasiarchy law from Amphipolis, another important Macedonian city. It prescribes a regime of training in archery, the javelin, rock throwing, catapult operation, horse-back riding, javelin throwing and archery from horseback. Inscriptions from several other cities in the second century continue to reflect the emphasis on the military training of ephebes. The reference in this text to other arts that it may be necessary for ephebes to learn is probably a statement that they may need to learn other military arts.
The inclusion of those under twenty-two in the ephebic training suggests that ephebic training ended before a boy turned twenty-one. The case of Amphipolis, where we are told that ephebic training began when a boy was eighteen, may suggest that the eighteenth birthday marked the beginning of the training at Beroia. The Macedonian army was recruited from citizens of the cities of Macedonia and this training was a very serious matter.

have anointed themselves This phrase may be a synonym for "have trained," and the past tense (the aorist in Greek, indicating a completed action) seems to suggest that ephebic training took place in the gymnasium after the boys had left.

Concerning the Boys "Boys" are technically boys between the ages of (probably) 12 and 18.

young men may enter among the boys In many Greek cities there were separate gymnasia for boys and young men: but not here. The result was that the gymnasiarch had to set separate hours for the different age groups. The strict division between age groups is worded is such a way as to suggest that the gymnasiarch's concern was moral rather than simply bureaucratic.

physical trainers The fact that the physical trainers of the boys had to appear twice a day suggests that there were morning and afternoon exercise sessions for the boys.

the gymnasiarch shall fine him five drachmas each day This is quite a heavy fine. Comparative evidence suggests that the annual salary of a physical trainer of the boys might range between 360 and 500 drachmas.

paedagogoi The use of slaves as paedagogoi, overseers of a child's education appears to have become common in the period at which this law was passed. Still, this text, along with two inscriptions from Athens, show that slaves were not yet used exclusively in this role.

inspection An inspection of the boys is an event, or series of events, separate from any other festival that included a competition and the award of a prize or prizes. A decree of 84 BC from Priene records the actions of a man named Zosimus who, "becoming paedonomos, presided with wisdom over the instruction of the boys, accomplishing with care all that the law required. He organized the examinations and studies (of the boys) in a complete fashion, and offered a prize of valor to the boys and offered living prizes (animals) to their teachers." (Insc. Priene 114). The inspection of the boys at Beroia obviously included some such contest, as it is stated that the gymnasiarch should "appoint judges for them, and crown the victor with an olive crown."

(A person) may not take off his clothes in the gymnasium if he is a slave, or a freedman, or the son of one of these, or apalaistros, or a prostitute, or works at a trade in the agora, or is drunk, or mad This is an important provision as it reflects the city's concern that the gymnasium should be the site of physical exercise and moral training only for young men and boys of citizen families.
It is not surprising that the first group listed here should be slaves. Texts from Miletus, Teos and Athens also specify that the gymnasium should only be used by free people. The fourth century BC Athenian orator Aeschines quotes a law of his city that forbids slaves to go to the gymnasium, and states that this is because it is one of the activities that is proper only to free people (In Tim. 138). Aristotle, who says that the Cretans allowed their slaves to do just about anything, also says that they forbade them to exercise in the gymnasium or bear arms (Pol. 1264a 21-22). The same attitude is also found in Artemidorus, who wrote a book on the interpretation of dreams in the second century AD, observed that, "if a slave dreams that he will participate in the exercises of the ephebes, he will be freed, for the law only permits free men the status of the ephebe" (On. 1.54).
The exclusion of freed slaves is unusual. The passage from Artemidorus that was quoted above shows that freed slaves could ordinarily participate in the gymnasium in the second century AD. A law of the third century BC from Koresia on Keos states that, after a sacrifice, the city shall invite all the citizens to the dinner, as well as all the resident aliens, freedmen and those who pay taxes in the city (SIG3 958), suggesting that freedmen were accorded the same status as visitors to the city. Laws from Sestos, Pergamon and Eretria all permit resident foreigners to participate in the gymnasium, and do not explicitly discriminate against freed slaves (AM 1907, 275; OGIS 339; SIG3 714). At Beroia, however, it appears that it was local custom to treat freed slaves very much as slaves. One clause of a document connected with the freeing of a slave specifies that they had to obey the commands of their masters until death.
People having the status of an apalaistros appear on a number of inscriptions as honorable members of society (esp. CIG 3.3086). It therefore appears that an apalaistros was a person who had the social status that might permit him to participate in the gymnasium but did not do so, either for reasons of personal disability or personal taste. A second century AD papyrus from Egypt specifically mentions a group of ephebes who suffer from an eye disease. The creation of such a category might enable people who were unwilling or unable to be ephebes to still exercise citizen rights, which ordinarily depended upon having received Ephebic training.
Prostitutes: the Greek world hetaireukos, translated here as prostitute has been taken to imply a male prostitute. It probably means a prostitute of either gender.
The exclusion of people who work in the agora reflects an aristocratic ideology of the Greek world wherein people who worked with their hands were not fit to be citizens. Aristotle, for example, wrote that a city should have a civic agora where things were not sold, and that merchants ought not to be citizens (Pol. 1278 a 8; 1331 a-b). Exclusion of members of the working class from athletic and military training was an obvious form of social and political control.
Drunks and madmen were thought to be disruptive, and are thus also excluded.

knowingly Identity cards did not exist at this time, and it might not be easy for the gymnasiarch to recognize a person who should not be admitted: if a person looked like he worked out, he might be admitted even if he were a slave or the son of a freedman. Thus the stress here on "knowingly" allowing a person who should not be admitted into the gymnasium. Note also the stress here on the role of the gymnasiarch as a defender of the social order. If he fails in this task, the fine is very heavy. To ensure that the fine will be paid The process of denunciation is very interesting (and not well attested elsewhere). The person who notices that the gymnasiarch has not responded to the information that a forbidden person is being allowed to participate in the gymnasium goes directly to the chief financial officials of the city and lodges the complaint. The city auditors are then to take the document that the person making the denunciation has given them, which should include the amount of the fine, to the praktor who is in charge of collecting debts. There is an implicit assumption here that a person who spends his time in the gymnasium will be able to write, a sign that the well-to-do and well educated are involved in the process.
After the denunciation is made, a period of ten days is allowed during which time the gymnasiarch could appeal to a court. In neither case are the auditors acting as judges.

and give a third of the sum this provision applies in cases where a complaint is made and the auditors refuse to act. Since they cannot judge cases, they are assumed to be corrupt. The same is true of the city praktor.

and he shall be liable to prosecution The fine of 100 drachmas is for disorderly conduct in the gymnasium, the prosecution for striking the blow is covered by existing civic laws against violence.

did not come to the aid of the gymnasiarch the law here appears to be somewhat more stringent than that at Athens, reflected in a speech by the fourth century orator Demosthenes (Or. 54.25): the father of the priestess of Brauron (a district of Attica), although it was admitted that he had not touched the deceased, but had merely urged the one who struck the blow to keep on striking, was banished by the court of the Areopagus. And justly; for, if the bystanders, instead of preventing those who through the influence of drink or anger or any other cause are acting lawlessly, are themselves to urge them on, there is no hope of safety for one who falls in amongst criminals. Unlike Beroia, bystanders at Athens do not seem to be required to come to the aid of the victim.

Hermaia Hermes was the principal god of the gymnasium, and in the Hellenistic period, a festival in honor of Hermes (a Hermaia) existed in every gymnasium, in every city.

Hyperberetaios the last month in the official calendar (corresponding roughly to September). This timing seems to have been common.

weapon Although not mentioned in the text, parallels from other sites suggest that this was a prize for the long distance race (makros dromos or dolichos) that was featured in celebrations of Hermes. A very close parallel to this passage appears in an inscription from the end of the second century at Sestos, where it is stated that the gymnasiarch "offered a weapon as a prize for the great race, and for good discipline, had training and fitness (OGIS 339, 82-83).
The engraver of the stone probably omitted the word or words for great race by accident. There is some chance that he left out an entire phrase such as "for the victor in each of the contests of the gymnasium" or "and three others."
The fact that the prize consists of weapons, or hopla in Greek, shows that the contest were for young men rather than for young men and boys (as might be suggested by the description of the contestants as "those under thirty years old"). These are the people in the gymnasium for whom such prizes are relevant. Contestants might also include ephebes. fitness (euexia), good discipline (eutaxia) and hard training (philoponia) The basic virtues that young men were supposed to learn in the gymnasium. All of them are directly connected with ideas about military training.
Fitness: The ideology explaining this contest is illustrated by a passage in the works of the first century AD Jewish philosopher Philo, who wrote, "because of their fitness, they impress their adversaries and are declared winners without having to compete" (Quod deterius insid. 29). Other texts insist more generally upon the utility of exercise in the gymnasium for the development and training of the body. Thus a decree from Colophon at the end of the century praises a man named Polemaios "because he trained his body in the exercises of the gymnasium, and a passage derived from a fourth century BC historian describes a unit "of citizen soldiers, trained through exercise and hard work, and remarkable for the conditioning and strength of their bodies" (Diod. 16.44.6).
Good discipline: one of the most often mentioned virtues learned in the gymnasium. the theory was that good discipline in the gymnasium translated into good discipline as a soldier.
Hard training: this is basically a prize for endurance, honoring the young man who put forth the greatest effort in training during the year. It is also a virtue praised in soldiers.

the best body This prize is determined by a group of judges because it is for fitness on the day of the festival. If the judges for this prize were not chosen by lot at the last minute, the gymnasiarch risked charges of favoritism for selecting people who were known to favor one person or another (or to be hostile to some one). Similar provisions are attested elsewhere.

In the (contests) The gymnasiarch awards these prizes because they are for conduct throughout the year.

headband The headband was an honor very much inferior to the crown. A decree from Pergamon honoring the gymnasiarch Metrodoros brings this out when it states that, because he did such a good job, "that when he arrived he was not only honored with a headband like everyone else, but with crowns of gold from the young men, the ephebes and the visitors."
The specification that the victors could wear their headbands on that day suggests that the Hermaia lasted for at least two days, as we know happened in other places (see IG 12.7.235).

torch race The amount of space given over to this event suggests that the torch race was the high point of the Hermaia. The connection with the sacrifice suggests that the victor would light the altar of Hermes with his torch, something that we know happened at Delphi during a festival in honor of King Eumenes of Pergamon (celebrated at roughly the same period as the passage of this law). Here it is explicitly stated that "the race will run from the gymnasium to the altar, the victor lighting the sacrifices (SIG3 671 A). After the race there were sacrifices, a distribution of sacrificial meat in the gymnasium, a banquet and drinking. This was no doubt the culmination of the festival.
The participants in these races are chosen by the gymnasiarch (see below).

weapons The prizes for the victors.

hieropoioi The word hieropoios (hieropoioi is the plural form) is used either to designate an overseer of temples and sacred rites, or to designate a person who offers sacrifice. The latter meaning is appropriate here.

two drachmas This is a rather high price. The most expensive items would be wine and sacrificial animals. The sacrificial animals were probably bulls. Prices for sacrificial bulls were quite high. One price given for a bull at Delos in the fourth century is 75 Drachmas, a prices that have survived on record between 300 and 180 are 75; 80, 100 and 125 drachmas. At Cos the prices range from 100-140 drachmas, and at Athens from 90 to 400 drachmas, a fourth century bull at Delphi cost 300 drachmas, and one (with gilded horns) went for 400 on Cos in the third (L. Robert, OMS 2.780).

they shall designate This phrase indicates that the hieropoioi are themselves chosen from amongst the young men, since they are designating people who are, by definition, people who frequent the gymnasium. Similar provisions are known from Athens, Delos and Chalcis.

physical trainers Note that no hieropoioi are chosen for the boys, who may be thought to be too young to undertake such a responsibility, and that they pay only half as much as the young men. It is also the case that they only receive sacrificial meat and no drink.

drinking The fact that only the hieropoioi and the gymnasiarch are mentioned here (not the physical trainers of the boys) shows that only the young men participated in the drinking.

win prizes The provision that people who won prizes had to dedicate them at their own expense was commonplace. It appears that it was typical to expect the victor to have the prize inscribed and mounted in or around the gymnasium.
A generous gymnasiarch might pay for such dedications himself. Thus in a decree from Sestos honoring a man named Menas, it is recorded that, "he provided the weapons with an inscription and supports (to hold them up when dedicated) upon which he inscribed the names of the victors and immediately dedicated them in the gymnasium" (OGIS 339). A second century BC decree from Pergamon reflects some of the technical issues that could arise with the passage of time as it describes a gymnasiarch who, "noticing that the prizes won by the citizens in the torch race at the Lakinia had not received consecration, but that they were turned around and stuck out of the way because there were so many of them, not only purchased an appropriate place to set them up, but also paid on his own, in a splendid fashion, the cost of their consecration" (AM 33, 375-79).

flogging and fining Pausanias, the author of a description of Greece in the second century AD describes the memorials erected at Olympia recording fines by cheaters (Per. 5.21 click here to read this account). It is plain that even in a purely local event such as the one envisioned here, corruption of all sorts could be envisioned.

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.
[2] As you go to the stadium along the road from the Netroum, 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. [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.
[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] 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 offense occurred at the hundred and twelfth Festival. 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 favor, 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. [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.
[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.
[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. [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 pancration 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.
[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 pancration 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 Cilicia on the coast, though he was in no way a Cilician except in name. [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 pancration and wrestling at Olympia.
[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 RhantesÑit 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.
[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. [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. [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.
[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. [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.
[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 pancration 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.

lampadarchs In the ancient Greek world, in festivals organized in the context of the city, carriers of torches were ordinarily organized according to civic subdivisions (tribes, chiliastys etc.). Each lampadarch represented the tribe or chiliastys that had chosen him , and was responsible for the training of the runners from that group. Here the situation is different. The three lampadarchs are simply chosen from amongst those who frequent the gymnasium (the young men and the boys) and they are responsible for training three teams to compete in the torch race at the Hermaia: they are, in a sense, team captains who will pick their teams and then oversee the training of their team at their own expense. Their responsibilities appear to be similar to those of the agelarchs in the festival that Gaius Julius Demosthenes would found at Oenoanda in the second century AD, where it is stated that the agonothete (official in charge of the festival) would chose "two agelarchs... from boys of the noblest families, who will additionally select around twenty children, whom they themselves will inspect, who will organize a race run with torches" (see B013). Gorpaios the month preceding Hyperberetaios in the civic calendar.

shall provide oil to the young men, each for ten days It seems likely that each Lampadarch would provide the oil to the young men or boys on his "team" for ten days rather than that they would provide all the oil for all people of their age group in the gymnasium for ten days. It is also likely that this period would be the ten days immediately preceding the Hermaia.

or his father claims, or his brothers or his guardians claim that he is not able to be lampadarch it is clear that the lampadarch will be spending a certain amount of family money, and thus that other family members might complain. The guardians (orphanophylax in Greek) are people appointed by the city to oversee the estates of minors whose fathers had died.

suitable Compare the provisions for selecting judges in the contest for hard training above where it is specified that they are to be drawn from those who frequent the gymnasium. In most cases the umpires for the various events of the Hermaia were probably chosen from amongst gymnasium regulars as well.

charge The relationship between the gymnasiarch and the city auditors is one of the more interesting features of this section. From this it appears that the gymnasiarch is considered a civic magistrate charged with the oversight of a civic resource (the fund known as "the existing revenue of the young men") and money added to the fund through his own activities. Although he had complete control over the expenditure of this money while in office, he has to justify his accounts to the city auditors when he leaves office.

existing revenue for the young men The revenues of the young men are likely to have been derived from two sources, the one derived from interest on property that was part of a foundation for the young men, the other from periodic donations by rich individuals. Other sources of revenue include mandatory contributions by administrators of the gymnasium (see above on the board of three appointed by the gymnasiarch upon entering office) and fines.

writing (this account) on a board This is standard practice for the publication of any public record in the ancient world. month of Dios the month in which he leaves office.

Within four months It was customary at Beroia to divide the year into three four month periods (see note on The 19th of Apellaios above) , so this simply means that the gymnasiarch must render his final accounting before the end of the first trimester.

to the young men Although the city auditors oversee the financial arrangements of the gymnasiarch, the city has not "nationalized" the gymnasium to such an extent that it derives any revenue from it.

The person who has purchased the revenue for the dirt (gloios) gloios is the dirt after its use in the wrestling ground, with a mixture of oil, sweat etc. It was thought to have medicinal value, and thus it would be sold rather than thrown out. The collection of the dirt was not, however, regarded as an upper class operation.

keeper of the wrestling school A post that was ordinarily filled by a person of low social status. The fact that this person is to be flogged rather than fined for disobedience shows that he is a slave. Although a slave, he is, in effect, receiving a salary from the sale of the gloios. This freed the gymnasiarch from the necessity of maintaining the guardian out of the funds of the young men (or his own pocket).

sacrilege the law is framed in such harsh terms because it is concerned with theft of weapons, equipment, supplies (especially oil), and sacred offerings as well as personal effects. The issue of sacrilege arises because the gymnasium is dedicated to Hercules and Hermes, and the result is that a theft committed in the gymnasium would be punished more harshly than a comparable theft committed elsewhere.
This said, there was a great deal of concern about the theft of clothing from the gymnasium, and there is evidence from various texts both for cloak snatching (Theoph. Char. 8.11; Diog. Laert. 6.52; Ath. Diep. 3.97e), as well as for measures to protect clothing (AM 32 (1907), 273-78). A justification for harsh penalties for theft of any sort is provided in a work attributed to Aristotle. "Why is the punishment is death if a person commits a theft in a bath house, a gymnasium, the agora, or some other such place, and if a person commits a theft from a house, the punishment is a fine of double the value of the thing stolen? This is because it is possible to take precautions against theft is a house (a strong wall, a key, charging the slaves to ensure the safety of the property kept there), while at the bath or some other such public place, it is easy for someone who wants to commit a crime (Ps. Ar. Prob. 29.14).
In general terms, penalties do appear to be very serious for thefts from the gymnasium or other foundations. The fourth century orator Demosthenes observed that "suppose that he stole a mantle, a vial of olive oil, or another object of small value committed at the Lyceum, or the Academy, or Cynosarges, or any utensil from the gymnasia or harbors, above the value of 10 drachmas, for such thefts Solon [the author of Athens' second law code who was revered as a father of the Athenain democracy] also established the death penalty. If a man was found guilty through a private prosecution for theft, while the normal penalty was double reparation, the court was empowered to add the penalty of five days and five nights in jail to the penalty, so that everybody could see the thief in jail" (24.114). At Delphi the fine for diversion of funds from a foundation of Attalus II (160/59 BC) was eight times the amount (SIG3 672). In a law concerning the foundation to support a school at Teos reads: anyone who proposes or [does] anything in violation of this law or does not carry out any of the instructions (laid down) in this law shall be accursed, himself and his family, and shall be held guilty of sacrilege, and every step shall be taken against him that is prescribed in the laws concerning sacrilege. Anyone who does anything in contravention of this law concerning this money or does not carry out the instructions shall owe the city a fine of 10,000 drachmas (SIG3 578 tr. Austin).

announce the reason The purpose of this provision is to limit the arbitrary power of the gymnasiarch, who had a good deal of power to set fines for offenses, as can be seen from the following chart

someone who goes to another wrestling ground	50 drachmas
someone who does not obey the "leader"	unspecified
A young man who enters the gymnasium with the boys	unspecified
physical trainer of the boys who fails to appear on time	5 drachmas a day
free pedagogue who causes trouble	unspecified
someone who abuses the gymnasiarch verbally	50 drachmas
someone who physically assaults the gymnasiarch	100 drachmas
someone who did not assist an assaulted gymnasiarch	50 drachmas
a judge who excuses himself from judging the contest for fitness without a good
excuse	10 drachmas
the victor who does not dedicate his prize within the specified time	100
drachmas
cheaters at the games	unspecified
the Lampadarch who refuses the assignment without good reason	50 drachmas
the Lampadarch who swears an oath that he is unable to be Lampadarch without
good reason	50 drachmas

A person who wishes This category includes people who are not regulars of the gymnasium. It also allows for illegal actions of a gymnasiarch that are not discovered immediately to be prosecuted.