A peculiar case is that of Kleomedes of Astypalaia. This man had at the 71st Olympic festival (486) killed his opponent in the boxing match. He was disqualified by the Hellanodikai from taking his crown and returned home to Astypalaia full of indignation. There he tore down the pillar which supported the roof of a boys' school, and on the destruction of the boys fled to Athene's temple where he hid himself in a chest. His pursuers vainly sought to open the lid of the chest and at last the chest itself had to be broken into by main force. But Kleomedes was not found inside, either alive or dead. The envoys sent to inquire of the oracle were informed that Kleomedes had become a Hero, and that he must be honoured with sacrifice since he was no longer a mortal.[77\4] And so the inhabitants of Astypalaia paid honour to Kleomedes as a Hero. In this case the simple conception of a Hero as one raised to divine power after his death is united with the ancient belief, which had never quite died out since the great days of the epic, in the _translation_ of individual mortals who without dying disappear from sight to enter immortal life with body and soul complete. Such a miracle seemed to have occurred once again in the case of Kleomedes. He had "disappeared" and {130} been "carried away".[78\4] He could, however, only be called a "Hero" because there was no common name to describe the effect of translation which made men no longer mortals nor yet gods. The oracle called Kleomedes "the last of the Heroes"; indeed, it might well appear time to close at last the already over-lengthy list of "Heroes". The Delphic oracle[79\4] had itself contributed largely to their increase, and with full intent; nor did it observe for long its own decision to make an end now.[80\4]