The starting point in any study of Myron must be his Discobolus (Discus-thrower). (...) This statue was found in Rome in 1781, and is in an unusually good state of preservation. The head has never been broken from the body; the right arm has been broken off, but is substantially antique; and the only considerable restoration is the right leg from the knee to the ankle. The two other most important copies were found together in 1791 on the site of Hadrian's villa at Tibur (Tivoli). One of these is now in the British Museum, the other in the Vatican; neither has its original head. A fourth copy of the body, a good deal disguised by "restoration," exists in the Museum of the Capitol in Rome. There are also other copies of the head besides the one on the Lancellotti statue.
The proof that these statues and parts of statues were copied from Myron's Discobolus depends principally upon a passage in Lucian (about 160 A. D.). He gives a circumstantial description of the attitude of that work, or rather of a copy of it, and his description agrees point for point with the statues in question. This agreement is the more decisive because the attitude is a very remarkable one, no other known figure showing anything in the least resembling it. Moreover, the style of the Lancellotti statue points to a bronze original of the "Transitional period," to which on historical grounds Myron is assigned.
 Philopseudes, Section 18.
Myron's statue represented a young Greek who had been victorious in the pentathlon, or group of five contests (running, leaping, wrestling, throwing the spear, and hurling the discus), but we have no clue as to where in the Greek world it was set up. The attitude of the figure seems a strange one at first sight, but other ancient representations, as well as modern experiments, leave little room for doubt that the sculptor has truthfully caught one of the rapidly changing positions which the exercise involved. Having passed the discus from his left hand to his right, the athlete has swung the missile as far back as possible. In the next instant he will hurl it forward, at the same time, of course, advancing his left foot and recovering his erect position. Thus Myron has preferred to the comparatively easy task of representing the athlete at rest, bearing some symbol of victory, the far more difficult problem of exhibiting him in action. It would seem that he delighted in the expression of movement. So his Ladas, known to us only from two epigrams in the Anthology, represented a runner panting toward the goal; and others of his athlete statues may have been similarly conceived. His temple- images, on the other hand, must have been as composed in attitude as the Discobolus is energetic.
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