Of the Games and Combats.

Of the Games and Combats.Games and combats made a part of the religion, and had a share in almost all the festivals of the ancients; and for that reason it is proper that they should find a place in this Work. Whether we consider their origin, or the design of their institution, we shall not be surprised at their being so prevalent in the best governed states.Hercules, Theseus, Castor and Pollux, and the greatest heroes of antiquity, were not only the institutors or restorers of them, but thought it glorious to share in the exercise of them, and meritorious to succeed therein. These subduers of monsters, and of the common enemies of mankind, thought it no disgrace to them, to aspire to the victories in these combats; nor that the new wreaths with which their brows were encircled in the solemnization of these games, detracted from the lustre of those they had before acquired. Hence the most famous poets made these combats the subject of their verses; the beauty of whose poetry, whilst it immortalized themselves, seemed to promise an eternity of fame to those whose victories it celebrated. Hence arose that uncommon ardour which animated all Greece, to tread in the steps of those ancient heroes, and like them, to signalize themselves in the public combats.A reason more solid, and originating in the very nature of these combats, and of the people who used them, may be given for their prevalence. The Greeks, by nature warlike, and equally intent upon forming the bodies and minds of their youth, introduced these exercises, and annexed honours to them, in order to prepare the younger sort for the profession of arms, to confirm their health, to render them stronger and more robust, to inure them to fatigues, and to make them intrepid in close fight, in which, the use of fire-arms being then unknown, strength of body generally decided the victory. These athletic exercises supplied the place of those in use amongst our nobility, as dancing, fencing, riding the great horse, &c.; but they did not confine themselves to a graceful mien, nor to the beauties of a shape and face; they were for joining strength to the charms of person.[pg li]It is true, these exercises, so illustrious by their founders, and so useful in the ends at first proposed from them, introduced public masters, who taught them to young persons, and from practising them with success, made public show and ostentation of their skill. This sort of men applied themselves solely to the practice of this art, and carrying it to an excess, they formed it into a kind of science, by the addition of rules and refinements; often challenging each other out of a vain emulation, till at length they degenerated into a profession of people, who, without any other employment or merit, exhibited themselves as a sight for the diversion of the public. Our dancing-masters are not unlike them in this respect, whose natural and original designation was to teach youth a graceful manner of walking, and a good address; but now we see them mount the stage, and perform ballets in the garb of comedians, capering, jumping, skipping, and making variety of strange unnatural motions. We shall see in the sequel, what opinion the wiser among the ancients had of their professed combatants and wrestling-masters.There were four games solemnized in Greece. TheOlympic, so called from Olympia, otherwise Pisa, a town of Elis in Peloponnesus, near which they were celebrated, after the expiration of every four years, in honour of Jupiter Olympicus. ThePythian, sacred to Apollo Pythius,111so called from the serpent Python, killed by him; they were celebrated at Delphi every four years. TheNemæan, which took their name from Nemæa, a city and forest of Peloponnesus, and were either instituted or restored by Hercules, after he had slain the lion of the Nemæan forest. They were solemnized every two years. And lastly, theIsthmian, celebrated upon the isthmus of Corinth, every four years, in honour of Neptune. Theseus112was the restorer of them, and they continued even after the ruin of Corinth. That persons might be present at these public sports with greater quiet and security, there was a general suspension of arms, and cessation of hostilities throughout all Greece, during the time of their celebration.In these games, which were solemnized with incredible magnificence, and drew together a prodigious concourse of spectators and combatants from all parts, a simple wreath was all the reward of the victors. In the Olympic games, it was composed of wild olive. In the Pythian, of laurel. In the Nemæan, of green parsley;113and in the Isthmian, of the same[pg lii]herb dried. The institutors of these games wished that it should be implied from hence, that honour alone, and not mean and sordid interest, ought to be the motive of great actions. Of what were men not capable, accustomed to act solely from so glorious a principle! We have seen in the Persian war,114that Tigranes, one of the most considerable captains in the army of Xerxes, having heard the prizes in the Grecian games described, cried out with astonishment, addressing himself to Mardonius, who commanded in chief,“Heavens! against what men are you leading us? Insensible to interest, they combat only for glory!”115Which exclamation, though looked upon by Xerxes as an effect of abject fear, abounds with sense and judgment.It was from the same principle that the Romans, whilst they bestowed upon other occasions crowns of gold of great value, persisted always in giving only a wreath of oaken leaves to him who had saved the life of a citizen.116“O manners, worthy of eternal remembrance!”cried Pliny, in relating this laudable custom,“O grandeur, truly Roman, that would assign no other reward but honour, for the preservation of a citizen! a service, indeed, above all reward; thereby sufficiently evincing their opinion, that it was criminal to save a man's life from the motive of lucre and interest!”O mores æternos, qui tanta opera honore solo donaverint; et cùm reliquas coronas auro commendarent, salutem civis in pretio esse noluerint, clarâ professione servari quidem hominem nefus esse lucri causâ!Amongst all the Grecian games, the Olympic held undeniably the first rank, and that for three reasons. They were sacred to Jupiter, the greatest of the gods; instituted by Hercules, the first of the heroes; and celebrated with more pomp and magnificence, amidst a greater concourse of spectators attracted from all parts, than any of the rest.If Pausanias may be believed,117women were prohibited to be present at them upon pain of death; and during their continuance, it was ordained, that no woman should approach the place where the games were celebrated, or pass on that side of the river Alpheus. One only was so bold as to violate this law, and slipt in disguise amongst those who were training the wrestlers. She was tried for the offence, and would have suffered the penalty enacted by the law, if the judges, in regard to her father, her brother, and her son, who had all been victors[pg liii]in the Olympic games, had not pardoned her offence, and saved her life.This law was very conformable with the manners of the Greeks, amongst whom the ladies were very reserved, seldom appeared in public, had separate apartments, calledGynæcea, and never ate at table with the men when strangers were present. It was certainly inconsistent with decency to admit them at some of the games, as those of wrestling and the Pancratium, in which the combatants fought naked.The same Pausanias tells us in another place,118that the priestess of Ceres had an honourable seat in these games, and that virgins were not denied the liberty of being present at them. For my part, I cannot conceive the reason of such inconsistency, which indeed seems incredible.The Greeks thought nothing comparable to the victory in these games. They looked upon it as the perfection of glory, and did not believe it permitted to mortals to desire any thing beyond it. Cicero assures us,119that with them it was no less honourable than the consular dignity in its original splendour with the ancient Romans. And in another place he says,120that to conquer at Olympia, was almost, in the estimation of the Grecians, more great and glorious, than to receive the honour of a triumph at Rome. Horace speaks in still stronger terms of this kind of victory. He is not afraid to say,121that“it exalts the victor above human nature; they were no longer men but gods.”We shall see hereafter what extraordinary honours were paid the victor, of which one of the most affecting was, to date the year with his name. Nothing could more effectually stimulate their endeavours, and make them regardless of expenses, than the assurance of immortalizing their names, which, through all future ages would be enrolled in their annals, and stand in the front of all laws made in the same year with the victory. To this motive may be added the joy of knowing, that their praises would be celebrated by the most famous poets, and form the subject of conversation in the most illustrious assemblies; for[pg liv]these odes were sung in every house, and formed a part in every entertainment. What could be a more powerful incentive to a people, who had no other object and aim than that of human glory?I shall confine myself upon this head to the Olympic games, which continued five days; and shall describe, in as brief a manner as possible, the several kinds of combats of which they were composed. M. Burette has treated this subject in several dissertations, printed in theMemoirs of the Academy of Belles Lettres; wherein purity, perspicuity, and elegance of style are united with profound erudition. I make no scruple in appropriating to my use the riches of my brethren; and, in what I have already said upon the Olympic games, have made very free with the late Abbé Massieu's remarks upon theOdesof Pindar.The combats which had the greatest share in the solemnity of the public games, were boxing, wrestling, the pancratium, the discus or quoit, and racing. To these may be added the exercises of leaping, throwing the dart, and that of the trochus or wheel; but as these were neither important nor of any great reputation, I shall content myself with having only mentioned them in this place. For the better methodizing the particulars of these games and exercises, it will be necessary to begin with an account of the Athletæ, or combatants.Of the Athletæ, or Combatants.The term Athletæ is derived from the Greek word ἆθλος, which signifies labour, combat. This name was given to those who exercised themselves with an intention to dispute the prizes in the public games. The art by which they formed themselves for these encounters, was called Gymnastic, from the Athletæ's practising naked.Those who were designed for this profession frequented, from their most tender age, the Gymnasia or Palæstræ, which were a kind of academies maintained for that purpose at the public expense. In these places, such young people were under the direction of different masters, who employed the most effectual methods to inure their bodies for the fatigues of the public games, and to train them for the combats. The regimen they were under was very hard and severe. At first they had no other nourishment than dried figs, nuts, soft cheese, and a coarse heavy sort of bread, called μάζα. They were absolutely[pg lv]forbidden the use of wine, and enjoined continence; which Horace expresses thus:122Qui studet optatam cursu contingere metamMulta tulit fecitque puer, sudavit et alsit,Abstinuit venere et vino.Who in th' Olympic race the prize would gain,Has borne from early youth fatigue and pain,Excess of heat and cold has often try'd,Love's softness banish'd, and the glass deny'd.St. Paul, by a comparison drawn from the Athletæ, exhorts the Corinthians, near whose city the Isthmian games were celebrated, to a sober and penitent life.“Those who strive,”says he,“for the mastery, are temperate in all things: Now they do it to obtain a corruptible crown, but we an incorruptible.”Tertullian uses the same thought to encourage the martyrs.123He makes a comparison from what the hopes of victory made the Athletæ endure. He repeats the severe and painful exercises they were obliged to undergo; the continual denial and constraint, in which they passed the best years of their lives; and the voluntary privation which they imposed upon themselves, of all that was most pleasing and grateful to their passions. It is true, the Athletæ did not always observe so severe a regimen, but at length substituted in its stead a voracity and indolence extremely remote from it.The Athletæ, before their exercises,124were rubbed with oils and ointments to make their bodies more supple and vigorous. At first they made use of a belt, with an apron or scarf fastened to it, for their more decent appearance in the combats; but one of the combatants happening to lose the victory by this covering's falling off, that accident was the occasion of sacrificing modesty to convenience, and retrenching the apron for the future. The Athletæ were naked only in some exercises, as wrestling, boxing, the pancratium, and the foot-race. They practised a kind of novitiate in the Gymnasia for ten months, to accomplish themselves in the several exercises by assiduous application; and this they did in the presence of such, as curiosity or idleness conducted to look on. But when the celebration of the Olympic games drew nigh, the Athletæ who were to appear in them were kept to double exercise.[pg lvi]Before they were admitted to combat, other proofs were required; as to birth, none but Greeks were to be received. It was also necessary, that their manners should be unexceptionable, and their condition free. No foreigner was admitted to combat in the Olympic games; and when Alexander, the son of Amyntas, king of Macedon, presented himself to dispute the prize, his competitors, without any regard to the royal dignity, opposed his reception as a Macedonian, and consequently a barbarian and a stranger; nor could the judges be prevailed upon to admit him, till he had proved in due form his family originally descended from the Argives.The persons who presided in the games were calledAgonothetæ,Athlothetæ, andHellanodicæ: they registered the name and country of each champion; and upon the opening of the games a herald proclaimed the names of the combatants. They were then made to take an oath, that they would religiously observe the several laws prescribed in each kind of combat, and do nothing contrary to the established orders and regulations of the games. Fraud, artifice, and excessive violence, were absolutely prohibited; and the maxim so generally received elsewhere,125that it is indifferent whether an enemy is conquered by deceit or valour, was banished from these combats. The address of a combatant, expert in all the niceties of his art, who knows how to shift and ward dexterously, to put the change upon his adversary with art and subtlety, and to improve the least advantages, must not be confounded here with the cowardly and knavish cunning of one who, without regard to the laws prescribed, employs the most unfair means to vanquish his competitor. Those who disputed the prize in the several kinds of combats, drew lots for their precedency in them.It is time to bring our champions to blows, and to run over the different kinds of combats, in which they exercised themselves.Of Wrestling.Wrestling is one of the most ancient exercises of which we have any knowledge, having been practised in the time of the patriarchs, as the wrestling of the angel with Jacob proves.126Jacob supported the angel's attack so vigorously, that the latter, perceiving he could not throw so rough a wrestler, was reduced to make him lame by touching the sinew of his thigh, which immediately shrunk up.[pg lvii]Wrestling, among the Greeks, as well as other nations, was practised at first with simplicity, little art, and in a natural manner; the weight of the body, and the strength of the muscles, having more share in it than address and skill. Theseus was the first that reduced it to method, and refined it by the rules of art. He was also the first who established the public schools, calledPalæstræ, where the young people had masters to instruct them in it.The wrestlers, before they began the combat, were rubbed all over in a rough manner, and afterwards anointed with oils, which added to the strength and flexibility of their limbs. But as this unction, by making the skin too slippery, rendered it difficult for them to take good hold of each other, they remedied that inconvenience, sometimes by rolling themselves in the dust of the Palæstra, sometimes by throwing a fine sand upon each other, kept for that purpose in the Xystæ, or porticoes of the Gymnasia.Thus prepared, the wrestlers began their combat. They were matched two against two, and sometimes several couples contended at the same time. In this combat, the whole aim and design of the wrestlers was to throw their adversary upon the ground. Both strength and art were employed for this purpose: they seized each other by the arms, drew forwards, pushed backwards, used many distortions and twistings of the body; locking their limbs into each other's, seizing by the neck, throttling, pressing in their arms, struggling, plying on all sides, lifting from the ground, dashing their heads together like rams, and twisting one another's necks. The most considerable advantage in the wrestler's art, was to make himself master of his adversary's legs, of which a fall was the immediate consequence. From whence Plautus says in hisPseudolus, speaking of wine,“He is a dangerous wrestler, he presently trips up the heels.”127The Greek terms υποσκελίζειν and πτερνίζειν, and the Latin wordsupplantare, seem to imply, that one of these arts consisted in stooping down to seize the antagonist under the soles of his feet, and in raising them up to give him a fall.In this manner the Athletæ wrestled standing, the combat ending with the fall of one of the competitors. But when it happened that the wrestler who was down, drew his adversary along with him, either by art or accident, the combat continued upon the sand, the antagonists tumbling and twining with each other in a thousand different ways, till one of them got uppermost, and compelled the other to ask quarter, and confess[pg lviii]himself vanquished. There was a third sort of wrestling, called Ἀκροχειρισμὸς, from the Athletæ's using only their hands in it, without taking hold of the body, as in the other kinds; and this exercise served as a prelude to the greater combat. It consisted in intermingling their fingers, and in squeezing them with all their force; in pushing one another, by joining the palms of their hands together; in twisting their fingers, wrists, and other joints of the arm, without the assistance of any other member; and the victory was his, who obliged his opponent to ask quarter.The combatants were to fight three times successively, and to throw their antagonists at least twice, before the prize could be adjudged to them.Homer describes the wrestling of Ajax and Ulysses; Ovid, that of Hercules and Achelous; Lucan, of Hercules and Antæus; and Statius, in hisThebaid, that of Tydeus and Agylleus.128The wrestlers of greatest reputation amongst the Greeks, were Milo of Crotona, whose history I have related elsewhere at large, and Polydamas. The latter, alone and without arms, killed a furious lion upon mount Olympus, in imitation of Hercules, whom he proposed to himself as a model in this action. Another time having seized a bull by one of his hinder legs, the beast could not get loose without leaving his hoof in his hands. He could hold a chariot behind, while the coachman whipt his horses in vain to make them go forward. Darius Nothus, king of Persia, hearing of his prodigious strength, was desirous of seeing him, and invited him to Susa. Three soldiers of that Prince's guard, and of that band which the Persians called“immortal,”esteemed the most warlike of their troops, were ordered to fall upon him. Our champion fought and killed them all three.Of Boxing, or the Cestus.Boxing is a combat at blows with the fist, from whence it derives its name. The combatants covered their fists with a kind of offensive arms, calledCestus, and their heads with a sort of leather cap, to defend their temples and ears, which were most exposed to blows, and to deaden their violence. The Cestus was a kind of gauntlet, or glove, made of straps of leather, and plated with brass, lead or iron. Their use was to[pg lix]strengthen the hands of the combatants, and to add violence to their blows.Sometimes the Athletæ came immediately to the most violent blows, and began their onset in the most furious manner. Sometimes whole hours passed in harassing and fatiguing each other, by a continual extension of their arms, rendering each other's blows ineffectual, and endeavouring by that sparring to keep off their adversary. But when they fought with the utmost fury, they aimed chiefly at the head and face, which parts they were most careful to defend, by either avoiding or parrying the blows made at them. When a combatant came on to throw himself with all his force and vigour upon another, they had a surprising address in avoiding the attack, by a nimble turn of the body, which threw the imprudent adversary down, and deprived him of the victory.However fierce the combatants were against each other, their being exhausted by the length of the combat, would frequently reduce them to the necessity of making a truce; upon which the battle was suspended by mutual consent for some minutes, that were employed in recovering their fatigue, and rubbing off the sweat in which they were bathed: after which they renewed the fight, till one of them, by letting fall his arms through weakness and faintness, explained that he could no longer support the pain or fatigue, and desired quarter; which was confessing himself vanquished.Boxing was one of the roughest and most dangerous of the gymnastic combats; because, besides the danger of being crippled, the combatants ran the hazard of their lives. They sometimes fell down dead, or dying upon the sand; though that seldom happened, except the vanquished person persisted too long in not acknowledging his defeat: yet it was common for them to quit the fight with a countenance so disfigured, that it was not easy to know them afterwards; carrying away with them the sad marks of their vigorous resistance, such as bruises and contusions in the face, the loss of an eye, their teeth knocked out, their jaws broken, or some more considerable fracture.We find in the poets, both Latin and Greek, several descriptions of this kind of combat. In Homer, that of Epeus and Euryalus; in Theocritus, of Pollux and Amycus; in Apollonius Rhodius, the same battle of Pollux and Amycus; in Virgil, that of Dares and Entellus; and in Statius, and Valerius Flaccus, of several other combatants.129[pg lx]Of the Pancratium.The Pancratium was so called from two Greek words,130which signify that the whole force of the body was necessary for succeeding in it. It united boxing and wrestling in the same fight, borrowing from one its manner of struggling and flinging, and from the other, the art of dealing blows and of avoiding them with success. In wrestling it was not permitted to strike with the hand, nor in boxing to seize each other in the manner of the wrestlers; but in the Pancratium, it was not only allowed to make use of all the gripes and artifices of wrestling, but the hands and feet, and even the teeth and nails, might be employed to conquer an antagonist.This combat was the most rough and dangerous. A Pancratiast in the Olympic games (called Arrichion, or Arrachion,) perceiving himself almost suffocated by his adversary, who had got fast hold of him by the throat, at the same time that he held him by the foot, broke one of his enemy's toes, the extreme anguish of which obliged him to ask quarter at the very instant that Arrichion himself expired. The Agonothetæ crowned Arrichion, though dead, and proclaimed him victor. Philostratus has left us a very lively description of a painting, which represented this combat.Of the Discus, or Quoit.The Discus was a kind of quoit of a round form, made sometimes of wood, but more frequently of stone, lead, or other metal; as iron or brass. Those who used this exercise were called Discoboli, that is, flingers of the Discus. The epithet κατωμάδιος, which signifies“borne upon the shoulders,”given to this instrument by Homer, sufficiently shows, that it was of too great a weight to be carried from place to place in the hands only, and that the shoulders were necessary for the support of such a burden for any length of time.The intent of this exercise, as of almost all the others, was to invigorate the body, and to make men more capable of supporting the weight and use of arms. In war they were often obliged to carry such loads, as appear excessive in these days, either of provisions, fascines, palisades; or in scaling of walls, when, to equal the height of them, several of the besiegers mounted upon the shoulders of each other.The Athletæ, in hurling the Discus, put themselves into[pg lxi]the posture best adapted to add force to their cast; that is, they advanced one foot, upon which they leaned the whole weight of their bodies. They then poised the Discus in their hands, and whirling it round several times almost horizontally, to add force to its motion, they threw it off with the joint strength of hands, arms, and body, which had all a share in the vigour of the discharge. He that flung the Discus farthest was the victor.The most famous painters and sculptors of antiquity, in their endeavours to represent naturally the attitudes of the Discoboli, have left to posterity many masterpieces in their several arts. Quintilian exceedingly extols a statue of that kind, which had been finished with infinite care and application by the celebrated Myron:“What can be more finished,”says he,“or express more happily the muscular distortions of the body in the exercise of the Discus, than the Discobolus of Myron?”131Of the Pentathlum.The Greeks gave this name to an exercise composed of five others. It is the common opinion, that those five exercises were wrestling, running, leaping, throwing the dart, and the Discus. It is believed that this sort of combat was decided in one day, and sometimes the same morning: and that to obtain the prize, which was single, it was required that a combatant should be the victor in all those exercises.The exercise of leaping, and throwing the javelin, of which the first consisted in leaping a certain length, and the other in hitting a mark with a javelin at a certain distance, contributed to the forming of a soldier, by making him nimble and active in battle, and expert in flinging the spear and dart.Of Races.Of all the exercises which the Athletæ cultivated with so much pains and industry to enable them to appear in the public games, running held the foremost rank. The Olympic games generally opened with races, and were solemnized at first with no other exercise.The place where the Athletæ exercised themselves in running was generally called theStadiumby the Greeks; as was that wherein they disputed in earnest for the prize. As the lists or[pg lxii]course for these games was at first but one Stadium132in length, it took its name from its measure, and was called the Stadium, whether precisely of that extent, or of a much greater. Under that denomination was included not only the space in which the Athletæ ran, but also that which contained the spectators of the gymnastic games. The place where the Athletæ contended was called Scamma, from its lying lower than the rest of the Stadium, on each side of which, and at the extremity ran an ascent or kind of terrace, covered with seats and benches, upon which the spectators were seated. The most remarkable parts of the Stadium were its entrance, middle, and extremity.The entrance of the course, from whence the competitors started, was marked at first only by a line drawn on the sand from side to side of the Stadium. To that at length was substituted a kind of barrier, which was only a cord strained tight in the front of the horses or men that were to run. It was sometimes a rail of wood. The opening of this barrier was the signal for the racers to start.The middle of the Stadium was remarkable only by the circumstance of having the prizes allotted to the victors set up there. St. Chrysostom133draws a fine comparison from this custom.“As the judges,”says he,“in the races and other games, expose in the midst of the Stadium, to the view of the champions, the crowns which they are to receive; in like manner the Lord, by the mouth of his prophets, has placed in the midst of the course, the prizes which he designs for those who have the courage to contend for them.”At the extremity of the Stadium was a goal, where the footraces ended, but in those of chariots and horses they were to run several times round it without stopping, and afterwards conclude the race by regaining the other extremity of the lists, from whence they started.There were three kinds of races, the chariot, the horse, and the footrace. I shall begin with the last, as the most simple, natural, and ancient.[pg lxiii]1. Of the Foot-race.The runners, of whatever number they were, ranged themselves in a line, after having drawn lots for their places. Whilst they waited the signal to start, they practised, by way of prelude, various motions to awaken their activity, and to keep their limbs pliable and in a right temper.134They kept themselves in wind by small leaps, and making little excursions, that were a kind of trial of their speed and agility. Upon the signal being given they flew towards the goal, with a rapidity scarce to be followed by the eye, which was solely to decide the victory. For the Agonistic laws prohibited, under the penalty of infamy, the attaining it by any foul method.In the simple race the extent of the Stadium was run but once, at the end of which the prize attended the victor, that is, he who came in first. In the race called Δίαυλος, the competitors ran twice that length; that is, after having arrived at the goal, they returned to the barrier. To these may be added a third sort, called Δολιχὸς, which was the longest of all, as its name implies, and was composed of several Diauli. Sometimes it consisted of twenty-four Stadia backwards and forwards, turning twelve times round the goal.There were some runners in ancient times, as well among the Greeks as Romans, who have been much celebrated for their swiftness. Pliny tells us,135that it was thought prodigious in Phidippides to run eleven hundred and forty Stadia136between Athens and Lacedæmon in the space of two days, till Anystis of the latter place, and Philonides, the runner of Alexander the Great, went twelve hundred Stadia137in one day, from Sicyon to Elis. These runners were denominated ἡμεροδρόμους[pg lxiv]as we find in that passage of Herodotus, which mentions Phidippides.138In the consulate of Fonteius and Vipsanus, in the reign of Nero, a boy of nine years old ran seventy-five thousand paces139between noon and night. Pliny adds, that in his time there were runners, who ran one hundred and sixty thousand paces140in the circus. Our wonder at such a prodigious speed will increase, (continues he,)141if we reflect, that when Tiberius went to Germany to his brother Drusius, then at the point of death, he could not arrive there in less than four-and-twenty hours, though the distance was but two hundred thousand paces,142and he changed his carriage three times,143and went with the utmost diligence.2. Of the Horse-races.The race of a single horse with a rider was less celebrated among the ancients, yet it had its favourers amongst the most considerable persons, and even kings themselves, and was attended with uncommon glory to the victor. Pindar, in his first ode, celebrates a victory of this kind, obtained by Hiero, king of Syracuse, to whom he gives the title of Κέλης, that is,“Victor in the horse-race;”which name was given to the horses carrying only a single rider, Κέλητες. Sometimes the rider led another horse by the bridle, and then the horses were calledDesultorii, and their ridersDesultores; because, after a number of turns in the Stadium, they changed horses, by dexterously vaulting from one to the other. A surprising address was necessary upon this occasion, especially in an age unacquainted with the use of stirrups, and when the horses had no saddles, which made the leap still more difficult. Among the African troops there were also cavalry,144calledDesultores, who vaulted from one horse to another, as occasion required; and these were generally Numidians.3. Of the Chariot-races.This kind of race was the most renowned of all the exercises used in the games of the ancients, and that from whence most honour redounded to the victors; which is not to be wondered[pg lxv]at, if we consider whence it arose. It is plain that it was derived from the constant custom of princes, heroes, and great men, of fighting in battle upon chariots. Homer has an infinity of examples of this kind. This custom being admitted, it is natural to suppose it very agreeable to these heroes, to have their charioteers as expert as possible in driving, as their success depended, in a very great measure, upon the address of their drivers. It was anciently, therefore, only to persons of the first consideration that this office was confided. Hence arose a laudable emulation to excel others in the art of guiding a chariot, and a kind of necessity to practise it very much, in order to succeed. The high rank of the persons who made use of chariots ennobled, as it always happens, an exercise peculiar to them. The other exercises were adapted to private soldiers and horsemen, as wrestling, running, and the single horse-race; but the use of chariots in the field was always reserved to princes, and generals of armies.Hence it was, that all those who presented themselves in the Olympic games to dispute the prize in the chariot-races, were persons considerable either for their riches, their birth, their employments, or great actions. Kings themselves eagerly aspired to this glory, from the belief that the title of victor in these games was scarce inferior to that of conqueror, and that the Olympic palm added new dignity to the splendours of a throne. Pindar's odes inform us, that Gelon and Hiero, kings of Syracuse, were of that opinion. Dionysius, who reigned there long after them, carried the same ambition much higher. Philip of Macedon had these victories stampt upon his coins, and seemed as much gratified with them as with those obtained against the enemies of his state. All the world knows the answer of Alexander the Great on this subject.145When his friends asked him whether he would not dispute the prize of the races in these games?“Yes,”said he,“if kings were to be my antagonists.”Which shows, that he would not have disdained these contests, if there had been competitors in them worthy of him.The chariots were generally drawn by two or four horses, ranged abreast;bigæ,quadrigæ. Sometimes mules supplied the place of horses, and then the chariot was called ἀπήνη. Pindar, in the fifth ode of his first book, celebrates one Psaumis, who had obtained a triple victory; one by a chariot drawn by four horses, τεθρίππῳ; another by one drawn by mules, ἀπήνη; and the third by a single horse, κέλητι, which the title of the ode expresses.[pg lxvi]These chariots, upon a signal given, started together from a place calledCarceres. Their places were regulated by lot, which was not an indifferent circumstance as to the victory; for as they were to turn round a boundary, the chariot on the left was nearer than those on the right, which consequently had a greater compass to take. It appears from several passages in Pindar, and especially from one in Sophocles, which I shall cite very soon, that they ran twelve times round the Stadium. He that came in first the twelfth round was victor. The chief art consisted in taking the best ground at the turning of the boundary: for if the charioteer drove too near it, he was in danger of dashing the chariot to pieces; and if he kept too wide of it, his nearest antagonist might cut between him, and get foremost.It is obvious that these chariot-races could not be run without some danger; for as the motion146of the wheels was very rapid, and it was requisite to graze against the boundary in turning, the least error in driving would have broken the chariot in pieces, and might have dangerously wounded the charioteer. An example of which we find in theElectraof Sophocles, who gives an admirable description of a chariot-race run by ten competitors. The pretended Orestes, at the twelfth and last round, which was to decide the victory, having only one antagonist, the rest having been thrown out, was so unfortunate as to break one of his wheels against the boundary, and falling out of his seat entangled in the reins, the horses dragged him violently forwards along with them, and tore him to pieces. But this very seldom happened. To avoid such danger, Nestor gave the following directions to his son Antilochus, who was going to dispute the prize in the chariot-race.147“My son,”says he,“drive your horses as near as possible to the boundary; for which reason, always inclining your body over your chariot, get the left of your competitors, and encouraging the horse on the right, give him the rein, whilst the near horse, hard held, turns the boundary so close that the nave of the wheel seems to graze upon it; but have a care of running against the stone, lest you wound your horses, and dash the chariot in pieces.”Father Montfaucon mentions a difficulty, in his opinion of much consequence, in regard to the places of those who contended for the prize in the chariot-race. They all started indeed from the same line, and at the same time, and so far[pg lxvii]had no advantage of each other; but he, whose lot gave him the first place, being nearest the boundary at the end of the career, and having but a small compass to describe in turning about it, had less way to make than the second, third, fourth, &c. especially when the chariots were drawn by four horses, which took up a greater space between the first and the others, and obliged them to make a larger circle in coming round. This advantage twelve times together, as must happen, admitting the Stadium was to be run round twelve times, gave such a superiority to the first, as seemed to assure him infallibly of the victory against all his competitors. To me it seems, that the fleetness of the horses, joined with the address of the driver, might countervail this odds; either by getting before the first, or by taking his place; if not in the first, at least in some of the subsequent rounds; for it is not to be supposed, that in the progress of the race the antagonists always continued in the same order in which they started. They often changed places in a short interval of time, and in that variety and vicissitude consisted all the diversion of the spectators.It was not required, that those who aspired to the victory should enter the lists, and drive their chariots in person. Their being spectators of the games, or even sending their horses thither, was sufficient; but in either case, it was previously necessary to register the names of the persons for whom the horses were to run, either in the chariot or single horse-races.At the time that the city of Potidæa surrendered to Philip, three couriers brought him advices; the first, that the Illyrians had been defeated in a great battle by his general Parmenio; the second, that he had carried the prize of the horse-race in the Olympic games; and the third, that the queen was delivered of a son. Plutarch seems to insinuate, that Philip was equally delighted with each of these circumstances.148Hiero sent horses to Olympia, to run for the prize, and caused a magnificent pavilion to be erected for them.149Upon this occasion Themistocles harangued the Greeks, to persuade them to pull down the tyrant's pavilion, who had refused his aid against the common enemy, and to hinder his horses from running with the rest. It does not appear that any regard was had to this remonstrance; for we find, by one of Pindar's odes, composed in honour of Hiero, that he won the prize in the equestrian races.No one ever carried the ambition of making a great figure[pg lxviii]in the public games of Greece so far as Alcibiades,150in which he distinguished himself in the most splendid manner, by the great number of horses and chariots which he kept only for the races. There never was either private person or king that sent, as he did, seven chariots at once to the Olympic games, wherein he carried the first, second, and third prizes; an honour no one ever had before him. The famous poet Euripides celebrated these victories in an ode, of which Plutarch has preserved a fragment. The victor, after having made a sumptuous sacrifice to Jupiter, gave a magnificent feast to the innumerable multitude of spectators at the games. It is not easy to comprehend, how the wealth of a private person should suffice for so enormous an expense: but Antisthenes, the scholar of Socrates, who relates what he saw, informs us, that many cities of the allies, in emulation of each other, supplied Alcibiades with all things necessary for the support of such incredible magnificence; equipages, horses, tents, sacrifices, the most exquisite provisions, the most delicate wines; in a word, all that was necessary to the support of his table or train. The passage is remarkable; for the same author assures us, that this was not only done when Alcibiades went to the Olympic games, but in all his military expeditions and journeys by land or sea.“Wherever,”says he,“Alcibiades travelled, he made use of four of the allied cities as his servants. Ephesus furnished him with tents, as magnificent as those of the Persians; Chios took care to provide for his horses; Cyzicum supplied him with sacrifices, and provisions for his table; and Lesbos gave him wine, with whatever else was requisite for his house.”I must not omit, in speaking of the Olympic games, that the ladies were admitted to dispute the prize in them as well as the men; and that many of them obtained it. Cynisca, sister of Agesilaus, king of Sparta, first opened this new path of glory to her sex, and was proclaimed conqueror in the race of chariots with four horses.151This victory, of which till then there had been no example, did not fail of being celebrated with all possible splendour.152A magnificent monument was erected at Sparta in honour of Cynisca;153and the Lacedæmonians, though otherwise very little sensible to the charms of poetry, appointed a poet to transmit this new triumph to posterity, and to immortalize its memory by an inscription in verse. She herself dedicated a chariot of brass, drawn by four horses, in[pg lxix]the temple of Delphi;154in which the charioteer was also represented; a certain proof that she did not drive it herself. In process of time, the picture of Cynisca, drawn by the famous Apelles, was annexed to it, and the whole adorned with many inscriptions in honour of that Spartan heroine.155Of the honours and rewards granted to the victors.These honours and rewards were of several kinds. The acclamations of the spectators in honour of the victors were only a prelude to the prizes designed them. These prizes were different wreaths of wild olive, pine, parsley, or laurel, according to the different places where the games were celebrated. Those crowns were always attended with branches of palm, that the victors carried in their right hands; which custom, according to Plutarch,156arose (perhaps) from a property of the palm-tree, which displays new vigour the more endeavours are used to crush or bend it, and is a symbol of the courage and resistance of the champion who had obtained the prize. As he might be victor more than once in the same games, and sometimes on the same day, he might also receive several crowns and palms.When the victor had received the crown and palm, a herald, preceded by a trumpet, conducted him through the Stadium, and proclaimed aloud the name and country of the successful champion, who passed in that kind of review before the people, whilst they redoubled their acclamations and applauses at the sight of him.When he returned to his own country, the people came out in a body to meet him, and conducted him into the city, adorned with all the marks of his victory, and riding upon a chariot drawn by four horses. He made his entry not through the gates, but through a breach purposely made in the walls. Lighted torches were carried before him, and a numerous train followed to do honour to the procession.The athletic triumph almost always concluded with feasts made for the victors, their relations, and friends, either at the expense of the public, or by private individuals, who regaled not only their families and friends, but often a great part of the spectators. Alcibiades,157after having sacrificed to the Olympian Jupiter, which was always the first care of the victor, treated the whole assembly. Leophron did the same, as Athenæus[pg lxx]reports;158who adds, that Empedocles of Agrigentum, having conquered in the same games, and not having it in his power, being a Pythagorean, to regale the people with flesh or fish, caused an ox to be made of a paste, composed of myrrh, incense, and all sorts of spices, of which pieces were given to all who were present.One of the most honourable privileges granted to the Athletic victors, was the right of precedency at the public games. At Sparta it was a custom for the king to take them with him in military expeditions, to fight near his person, and to be his guard; which, with reason, was judged very honourable. Another privilege, in which advantage was united with honour, was that of being maintained for the rest of their lives at the expense of their country. That this expense might not become too chargeable to the state, Solon159reduced the pension of a victor in the Olympic games to five hundred drachmas;160in the Isthmian to a hundred;161and in the rest in proportion. The victor and his country considered this pension, less as a relief of the champion's indigence, than as a mark of honour and distinction. They were also exempted from all civil offices and employments.The celebration of the games being over, one of the first cares of the magistrates, who presided in them, was to inscribe, in the public register, the name and country of the Athletæ who had carried the prizes, and to annex the species of combat in which they had been victorious. The chariot-race had the preference to all other games. Hence the historians, who date occurrences by the Olympiads, as Thucydides, Dionysius of Halicarnassus, Diodorus Siculus, and Pausanias, almost always express the Olympiad by the name and country of the victors in that race.The praises of the victorious Athletæ were amongst the Greeks one of the principal subjects of their lyric poetry. We find, that all the odes of the four books of Pindar turn upon it, each of which takes its title from the games in which the combatants signalized themselves, whose victories those poems celebrate. The poet, indeed, frequently enriches his matter, by calling in to the champion's assistance, incapable alone of inspiring all the enthusiasm necessary, the aid of the gods, heroes, and princes, who have any relation to his subject; and to support the flights of imagination, to which he abandons himself. Before Pindar, the poet Simonides practised the[pg lxxi]same manner of writing, intermingling the praises of the gods and heroes with those of the champions, whose victories he sang. It is related upon this head,162that one of the victors in boxing, called Scopas, having agreed with Simonides for a poem upon his victory, the poet, according to custom, after having given the highest praises to the champion, expatiated in a long digression to the honour of Castor and Pollux. Scopas, satisfied in appearance with the performance of Simonides, paid him however only the third part of the sum agreed on, referring him for the remainder to the Tyndaridæ, whom he had celebrated so well. And in fact he was well paid by them, if we may believe the sequel; for, at the feast given by the champion, whilst the guests were at table, a servant came to Simonides, and told him, that two men, covered with dust and sweat, were at the door, and desired to speak with him in all haste. He had scarce set his foot out of the chamber, in order to go to them, when the roof fell in, and crushed the champion, with all his guests, to death.Sculpture united with poetry to perpetuate the fame of the champions. Statues were erected to the victors, especially in the Olympic games, in the very place where they had been crowned, and sometimes in that of their birth also; which was commonly done at the expense of their country. Amongst the statues which adorned Olympia, were those of several children of ten or twelve years old, who had obtained the prize at that age in the Olympic games. They did not only raise such monuments to the champions, but to the very horses, to whose swiftness they were indebted for the Agonistic crown: and Pausanias163mentions one, which was erected in honour of a mare, called Aura, whose history is worth repeating. Phidolas her rider, having fallen off in the beginning of the race, the mare continued to run in the same manner as if he had been upon her back. She outstripped all the rest; and upon the sound of the trumpets, which was usual toward the end of the race to animate the competitors, she redoubled her vigour and courage, turned round the goal; and, as if she had been sensible that she had gained the victory, presented herself before the judges of the games. The Eleans declared Phidolas victor, with permission to erect a monument to himself and the mare, that had served him so well.[pg lxxii]

Of the Games and Combats.Games and combats made a part of the religion, and had a share in almost all the festivals of the ancients; and for that reason it is proper that they should find a place in this Work. Whether we consider their origin, or the design of their institution, we shall not be surprised at their being so prevalent in the best governed states.Hercules, Theseus, Castor and Pollux, and the greatest heroes of antiquity, were not only the institutors or restorers of them, but thought it glorious to share in the exercise of them, and meritorious to succeed therein. These subduers of monsters, and of the common enemies of mankind, thought it no disgrace to them, to aspire to the victories in these combats; nor that the new wreaths with which their brows were encircled in the solemnization of these games, detracted from the lustre of those they had before acquired. Hence the most famous poets made these combats the subject of their verses; the beauty of whose poetry, whilst it immortalized themselves, seemed to promise an eternity of fame to those whose victories it celebrated. Hence arose that uncommon ardour which animated all Greece, to tread in the steps of those ancient heroes, and like them, to signalize themselves in the public combats.A reason more solid, and originating in the very nature of these combats, and of the people who used them, may be given for their prevalence. The Greeks, by nature warlike, and equally intent upon forming the bodies and minds of their youth, introduced these exercises, and annexed honours to them, in order to prepare the younger sort for the profession of arms, to confirm their health, to render them stronger and more robust, to inure them to fatigues, and to make them intrepid in close fight, in which, the use of fire-arms being then unknown, strength of body generally decided the victory. These athletic exercises supplied the place of those in use amongst our nobility, as dancing, fencing, riding the great horse, &c.; but they did not confine themselves to a graceful mien, nor to the beauties of a shape and face; they were for joining strength to the charms of person.[pg li]It is true, these exercises, so illustrious by their founders, and so useful in the ends at first proposed from them, introduced public masters, who taught them to young persons, and from practising them with success, made public show and ostentation of their skill. This sort of men applied themselves solely to the practice of this art, and carrying it to an excess, they formed it into a kind of science, by the addition of rules and refinements; often challenging each other out of a vain emulation, till at length they degenerated into a profession of people, who, without any other employment or merit, exhibited themselves as a sight for the diversion of the public. Our dancing-masters are not unlike them in this respect, whose natural and original designation was to teach youth a graceful manner of walking, and a good address; but now we see them mount the stage, and perform ballets in the garb of comedians, capering, jumping, skipping, and making variety of strange unnatural motions. We shall see in the sequel, what opinion the wiser among the ancients had of their professed combatants and wrestling-masters.There were four games solemnized in Greece. TheOlympic, so called from Olympia, otherwise Pisa, a town of Elis in Peloponnesus, near which they were celebrated, after the expiration of every four years, in honour of Jupiter Olympicus. ThePythian, sacred to Apollo Pythius,111so called from the serpent Python, killed by him; they were celebrated at Delphi every four years. TheNemæan, which took their name from Nemæa, a city and forest of Peloponnesus, and were either instituted or restored by Hercules, after he had slain the lion of the Nemæan forest. They were solemnized every two years. And lastly, theIsthmian, celebrated upon the isthmus of Corinth, every four years, in honour of Neptune. Theseus112was the restorer of them, and they continued even after the ruin of Corinth. That persons might be present at these public sports with greater quiet and security, there was a general suspension of arms, and cessation of hostilities throughout all Greece, during the time of their celebration.In these games, which were solemnized with incredible magnificence, and drew together a prodigious concourse of spectators and combatants from all parts, a simple wreath was all the reward of the victors. In the Olympic games, it was composed of wild olive. In the Pythian, of laurel. In the Nemæan, of green parsley;113and in the Isthmian, of the same[pg lii]herb dried. The institutors of these games wished that it should be implied from hence, that honour alone, and not mean and sordid interest, ought to be the motive of great actions. Of what were men not capable, accustomed to act solely from so glorious a principle! We have seen in the Persian war,114that Tigranes, one of the most considerable captains in the army of Xerxes, having heard the prizes in the Grecian games described, cried out with astonishment, addressing himself to Mardonius, who commanded in chief,“Heavens! against what men are you leading us? Insensible to interest, they combat only for glory!”115Which exclamation, though looked upon by Xerxes as an effect of abject fear, abounds with sense and judgment.It was from the same principle that the Romans, whilst they bestowed upon other occasions crowns of gold of great value, persisted always in giving only a wreath of oaken leaves to him who had saved the life of a citizen.116“O manners, worthy of eternal remembrance!”cried Pliny, in relating this laudable custom,“O grandeur, truly Roman, that would assign no other reward but honour, for the preservation of a citizen! a service, indeed, above all reward; thereby sufficiently evincing their opinion, that it was criminal to save a man's life from the motive of lucre and interest!”O mores æternos, qui tanta opera honore solo donaverint; et cùm reliquas coronas auro commendarent, salutem civis in pretio esse noluerint, clarâ professione servari quidem hominem nefus esse lucri causâ!Amongst all the Grecian games, the Olympic held undeniably the first rank, and that for three reasons. They were sacred to Jupiter, the greatest of the gods; instituted by Hercules, the first of the heroes; and celebrated with more pomp and magnificence, amidst a greater concourse of spectators attracted from all parts, than any of the rest.If Pausanias may be believed,117women were prohibited to be present at them upon pain of death; and during their continuance, it was ordained, that no woman should approach the place where the games were celebrated, or pass on that side of the river Alpheus. One only was so bold as to violate this law, and slipt in disguise amongst those who were training the wrestlers. She was tried for the offence, and would have suffered the penalty enacted by the law, if the judges, in regard to her father, her brother, and her son, who had all been victors[pg liii]in the Olympic games, had not pardoned her offence, and saved her life.This law was very conformable with the manners of the Greeks, amongst whom the ladies were very reserved, seldom appeared in public, had separate apartments, calledGynæcea, and never ate at table with the men when strangers were present. It was certainly inconsistent with decency to admit them at some of the games, as those of wrestling and the Pancratium, in which the combatants fought naked.The same Pausanias tells us in another place,118that the priestess of Ceres had an honourable seat in these games, and that virgins were not denied the liberty of being present at them. For my part, I cannot conceive the reason of such inconsistency, which indeed seems incredible.The Greeks thought nothing comparable to the victory in these games. They looked upon it as the perfection of glory, and did not believe it permitted to mortals to desire any thing beyond it. Cicero assures us,119that with them it was no less honourable than the consular dignity in its original splendour with the ancient Romans. And in another place he says,120that to conquer at Olympia, was almost, in the estimation of the Grecians, more great and glorious, than to receive the honour of a triumph at Rome. Horace speaks in still stronger terms of this kind of victory. He is not afraid to say,121that“it exalts the victor above human nature; they were no longer men but gods.”We shall see hereafter what extraordinary honours were paid the victor, of which one of the most affecting was, to date the year with his name. Nothing could more effectually stimulate their endeavours, and make them regardless of expenses, than the assurance of immortalizing their names, which, through all future ages would be enrolled in their annals, and stand in the front of all laws made in the same year with the victory. To this motive may be added the joy of knowing, that their praises would be celebrated by the most famous poets, and form the subject of conversation in the most illustrious assemblies; for[pg liv]these odes were sung in every house, and formed a part in every entertainment. What could be a more powerful incentive to a people, who had no other object and aim than that of human glory?I shall confine myself upon this head to the Olympic games, which continued five days; and shall describe, in as brief a manner as possible, the several kinds of combats of which they were composed. M. Burette has treated this subject in several dissertations, printed in theMemoirs of the Academy of Belles Lettres; wherein purity, perspicuity, and elegance of style are united with profound erudition. I make no scruple in appropriating to my use the riches of my brethren; and, in what I have already said upon the Olympic games, have made very free with the late Abbé Massieu's remarks upon theOdesof Pindar.The combats which had the greatest share in the solemnity of the public games, were boxing, wrestling, the pancratium, the discus or quoit, and racing. To these may be added the exercises of leaping, throwing the dart, and that of the trochus or wheel; but as these were neither important nor of any great reputation, I shall content myself with having only mentioned them in this place. For the better methodizing the particulars of these games and exercises, it will be necessary to begin with an account of the Athletæ, or combatants.Of the Athletæ, or Combatants.The term Athletæ is derived from the Greek word ἆθλος, which signifies labour, combat. This name was given to those who exercised themselves with an intention to dispute the prizes in the public games. The art by which they formed themselves for these encounters, was called Gymnastic, from the Athletæ's practising naked.Those who were designed for this profession frequented, from their most tender age, the Gymnasia or Palæstræ, which were a kind of academies maintained for that purpose at the public expense. In these places, such young people were under the direction of different masters, who employed the most effectual methods to inure their bodies for the fatigues of the public games, and to train them for the combats. The regimen they were under was very hard and severe. At first they had no other nourishment than dried figs, nuts, soft cheese, and a coarse heavy sort of bread, called μάζα. They were absolutely[pg lv]forbidden the use of wine, and enjoined continence; which Horace expresses thus:122Qui studet optatam cursu contingere metamMulta tulit fecitque puer, sudavit et alsit,Abstinuit venere et vino.Who in th' Olympic race the prize would gain,Has borne from early youth fatigue and pain,Excess of heat and cold has often try'd,Love's softness banish'd, and the glass deny'd.St. Paul, by a comparison drawn from the Athletæ, exhorts the Corinthians, near whose city the Isthmian games were celebrated, to a sober and penitent life.“Those who strive,”says he,“for the mastery, are temperate in all things: Now they do it to obtain a corruptible crown, but we an incorruptible.”Tertullian uses the same thought to encourage the martyrs.123He makes a comparison from what the hopes of victory made the Athletæ endure. He repeats the severe and painful exercises they were obliged to undergo; the continual denial and constraint, in which they passed the best years of their lives; and the voluntary privation which they imposed upon themselves, of all that was most pleasing and grateful to their passions. It is true, the Athletæ did not always observe so severe a regimen, but at length substituted in its stead a voracity and indolence extremely remote from it.The Athletæ, before their exercises,124were rubbed with oils and ointments to make their bodies more supple and vigorous. At first they made use of a belt, with an apron or scarf fastened to it, for their more decent appearance in the combats; but one of the combatants happening to lose the victory by this covering's falling off, that accident was the occasion of sacrificing modesty to convenience, and retrenching the apron for the future. The Athletæ were naked only in some exercises, as wrestling, boxing, the pancratium, and the foot-race. They practised a kind of novitiate in the Gymnasia for ten months, to accomplish themselves in the several exercises by assiduous application; and this they did in the presence of such, as curiosity or idleness conducted to look on. But when the celebration of the Olympic games drew nigh, the Athletæ who were to appear in them were kept to double exercise.[pg lvi]Before they were admitted to combat, other proofs were required; as to birth, none but Greeks were to be received. It was also necessary, that their manners should be unexceptionable, and their condition free. No foreigner was admitted to combat in the Olympic games; and when Alexander, the son of Amyntas, king of Macedon, presented himself to dispute the prize, his competitors, without any regard to the royal dignity, opposed his reception as a Macedonian, and consequently a barbarian and a stranger; nor could the judges be prevailed upon to admit him, till he had proved in due form his family originally descended from the Argives.The persons who presided in the games were calledAgonothetæ,Athlothetæ, andHellanodicæ: they registered the name and country of each champion; and upon the opening of the games a herald proclaimed the names of the combatants. They were then made to take an oath, that they would religiously observe the several laws prescribed in each kind of combat, and do nothing contrary to the established orders and regulations of the games. Fraud, artifice, and excessive violence, were absolutely prohibited; and the maxim so generally received elsewhere,125that it is indifferent whether an enemy is conquered by deceit or valour, was banished from these combats. The address of a combatant, expert in all the niceties of his art, who knows how to shift and ward dexterously, to put the change upon his adversary with art and subtlety, and to improve the least advantages, must not be confounded here with the cowardly and knavish cunning of one who, without regard to the laws prescribed, employs the most unfair means to vanquish his competitor. Those who disputed the prize in the several kinds of combats, drew lots for their precedency in them.It is time to bring our champions to blows, and to run over the different kinds of combats, in which they exercised themselves.Of Wrestling.Wrestling is one of the most ancient exercises of which we have any knowledge, having been practised in the time of the patriarchs, as the wrestling of the angel with Jacob proves.126Jacob supported the angel's attack so vigorously, that the latter, perceiving he could not throw so rough a wrestler, was reduced to make him lame by touching the sinew of his thigh, which immediately shrunk up.[pg lvii]Wrestling, among the Greeks, as well as other nations, was practised at first with simplicity, little art, and in a natural manner; the weight of the body, and the strength of the muscles, having more share in it than address and skill. Theseus was the first that reduced it to method, and refined it by the rules of art. He was also the first who established the public schools, calledPalæstræ, where the young people had masters to instruct them in it.The wrestlers, before they began the combat, were rubbed all over in a rough manner, and afterwards anointed with oils, which added to the strength and flexibility of their limbs. But as this unction, by making the skin too slippery, rendered it difficult for them to take good hold of each other, they remedied that inconvenience, sometimes by rolling themselves in the dust of the Palæstra, sometimes by throwing a fine sand upon each other, kept for that purpose in the Xystæ, or porticoes of the Gymnasia.Thus prepared, the wrestlers began their combat. They were matched two against two, and sometimes several couples contended at the same time. In this combat, the whole aim and design of the wrestlers was to throw their adversary upon the ground. Both strength and art were employed for this purpose: they seized each other by the arms, drew forwards, pushed backwards, used many distortions and twistings of the body; locking their limbs into each other's, seizing by the neck, throttling, pressing in their arms, struggling, plying on all sides, lifting from the ground, dashing their heads together like rams, and twisting one another's necks. The most considerable advantage in the wrestler's art, was to make himself master of his adversary's legs, of which a fall was the immediate consequence. From whence Plautus says in hisPseudolus, speaking of wine,“He is a dangerous wrestler, he presently trips up the heels.”127The Greek terms υποσκελίζειν and πτερνίζειν, and the Latin wordsupplantare, seem to imply, that one of these arts consisted in stooping down to seize the antagonist under the soles of his feet, and in raising them up to give him a fall.In this manner the Athletæ wrestled standing, the combat ending with the fall of one of the competitors. But when it happened that the wrestler who was down, drew his adversary along with him, either by art or accident, the combat continued upon the sand, the antagonists tumbling and twining with each other in a thousand different ways, till one of them got uppermost, and compelled the other to ask quarter, and confess[pg lviii]himself vanquished. There was a third sort of wrestling, called Ἀκροχειρισμὸς, from the Athletæ's using only their hands in it, without taking hold of the body, as in the other kinds; and this exercise served as a prelude to the greater combat. It consisted in intermingling their fingers, and in squeezing them with all their force; in pushing one another, by joining the palms of their hands together; in twisting their fingers, wrists, and other joints of the arm, without the assistance of any other member; and the victory was his, who obliged his opponent to ask quarter.The combatants were to fight three times successively, and to throw their antagonists at least twice, before the prize could be adjudged to them.Homer describes the wrestling of Ajax and Ulysses; Ovid, that of Hercules and Achelous; Lucan, of Hercules and Antæus; and Statius, in hisThebaid, that of Tydeus and Agylleus.128The wrestlers of greatest reputation amongst the Greeks, were Milo of Crotona, whose history I have related elsewhere at large, and Polydamas. The latter, alone and without arms, killed a furious lion upon mount Olympus, in imitation of Hercules, whom he proposed to himself as a model in this action. Another time having seized a bull by one of his hinder legs, the beast could not get loose without leaving his hoof in his hands. He could hold a chariot behind, while the coachman whipt his horses in vain to make them go forward. Darius Nothus, king of Persia, hearing of his prodigious strength, was desirous of seeing him, and invited him to Susa. Three soldiers of that Prince's guard, and of that band which the Persians called“immortal,”esteemed the most warlike of their troops, were ordered to fall upon him. Our champion fought and killed them all three.Of Boxing, or the Cestus.Boxing is a combat at blows with the fist, from whence it derives its name. The combatants covered their fists with a kind of offensive arms, calledCestus, and their heads with a sort of leather cap, to defend their temples and ears, which were most exposed to blows, and to deaden their violence. The Cestus was a kind of gauntlet, or glove, made of straps of leather, and plated with brass, lead or iron. Their use was to[pg lix]strengthen the hands of the combatants, and to add violence to their blows.Sometimes the Athletæ came immediately to the most violent blows, and began their onset in the most furious manner. Sometimes whole hours passed in harassing and fatiguing each other, by a continual extension of their arms, rendering each other's blows ineffectual, and endeavouring by that sparring to keep off their adversary. But when they fought with the utmost fury, they aimed chiefly at the head and face, which parts they were most careful to defend, by either avoiding or parrying the blows made at them. When a combatant came on to throw himself with all his force and vigour upon another, they had a surprising address in avoiding the attack, by a nimble turn of the body, which threw the imprudent adversary down, and deprived him of the victory.However fierce the combatants were against each other, their being exhausted by the length of the combat, would frequently reduce them to the necessity of making a truce; upon which the battle was suspended by mutual consent for some minutes, that were employed in recovering their fatigue, and rubbing off the sweat in which they were bathed: after which they renewed the fight, till one of them, by letting fall his arms through weakness and faintness, explained that he could no longer support the pain or fatigue, and desired quarter; which was confessing himself vanquished.Boxing was one of the roughest and most dangerous of the gymnastic combats; because, besides the danger of being crippled, the combatants ran the hazard of their lives. They sometimes fell down dead, or dying upon the sand; though that seldom happened, except the vanquished person persisted too long in not acknowledging his defeat: yet it was common for them to quit the fight with a countenance so disfigured, that it was not easy to know them afterwards; carrying away with them the sad marks of their vigorous resistance, such as bruises and contusions in the face, the loss of an eye, their teeth knocked out, their jaws broken, or some more considerable fracture.We find in the poets, both Latin and Greek, several descriptions of this kind of combat. In Homer, that of Epeus and Euryalus; in Theocritus, of Pollux and Amycus; in Apollonius Rhodius, the same battle of Pollux and Amycus; in Virgil, that of Dares and Entellus; and in Statius, and Valerius Flaccus, of several other combatants.129[pg lx]Of the Pancratium.The Pancratium was so called from two Greek words,130which signify that the whole force of the body was necessary for succeeding in it. It united boxing and wrestling in the same fight, borrowing from one its manner of struggling and flinging, and from the other, the art of dealing blows and of avoiding them with success. In wrestling it was not permitted to strike with the hand, nor in boxing to seize each other in the manner of the wrestlers; but in the Pancratium, it was not only allowed to make use of all the gripes and artifices of wrestling, but the hands and feet, and even the teeth and nails, might be employed to conquer an antagonist.This combat was the most rough and dangerous. A Pancratiast in the Olympic games (called Arrichion, or Arrachion,) perceiving himself almost suffocated by his adversary, who had got fast hold of him by the throat, at the same time that he held him by the foot, broke one of his enemy's toes, the extreme anguish of which obliged him to ask quarter at the very instant that Arrichion himself expired. The Agonothetæ crowned Arrichion, though dead, and proclaimed him victor. Philostratus has left us a very lively description of a painting, which represented this combat.Of the Discus, or Quoit.The Discus was a kind of quoit of a round form, made sometimes of wood, but more frequently of stone, lead, or other metal; as iron or brass. Those who used this exercise were called Discoboli, that is, flingers of the Discus. The epithet κατωμάδιος, which signifies“borne upon the shoulders,”given to this instrument by Homer, sufficiently shows, that it was of too great a weight to be carried from place to place in the hands only, and that the shoulders were necessary for the support of such a burden for any length of time.The intent of this exercise, as of almost all the others, was to invigorate the body, and to make men more capable of supporting the weight and use of arms. In war they were often obliged to carry such loads, as appear excessive in these days, either of provisions, fascines, palisades; or in scaling of walls, when, to equal the height of them, several of the besiegers mounted upon the shoulders of each other.The Athletæ, in hurling the Discus, put themselves into[pg lxi]the posture best adapted to add force to their cast; that is, they advanced one foot, upon which they leaned the whole weight of their bodies. They then poised the Discus in their hands, and whirling it round several times almost horizontally, to add force to its motion, they threw it off with the joint strength of hands, arms, and body, which had all a share in the vigour of the discharge. He that flung the Discus farthest was the victor.The most famous painters and sculptors of antiquity, in their endeavours to represent naturally the attitudes of the Discoboli, have left to posterity many masterpieces in their several arts. Quintilian exceedingly extols a statue of that kind, which had been finished with infinite care and application by the celebrated Myron:“What can be more finished,”says he,“or express more happily the muscular distortions of the body in the exercise of the Discus, than the Discobolus of Myron?”131Of the Pentathlum.The Greeks gave this name to an exercise composed of five others. It is the common opinion, that those five exercises were wrestling, running, leaping, throwing the dart, and the Discus. It is believed that this sort of combat was decided in one day, and sometimes the same morning: and that to obtain the prize, which was single, it was required that a combatant should be the victor in all those exercises.The exercise of leaping, and throwing the javelin, of which the first consisted in leaping a certain length, and the other in hitting a mark with a javelin at a certain distance, contributed to the forming of a soldier, by making him nimble and active in battle, and expert in flinging the spear and dart.Of Races.Of all the exercises which the Athletæ cultivated with so much pains and industry to enable them to appear in the public games, running held the foremost rank. The Olympic games generally opened with races, and were solemnized at first with no other exercise.The place where the Athletæ exercised themselves in running was generally called theStadiumby the Greeks; as was that wherein they disputed in earnest for the prize. As the lists or[pg lxii]course for these games was at first but one Stadium132in length, it took its name from its measure, and was called the Stadium, whether precisely of that extent, or of a much greater. Under that denomination was included not only the space in which the Athletæ ran, but also that which contained the spectators of the gymnastic games. The place where the Athletæ contended was called Scamma, from its lying lower than the rest of the Stadium, on each side of which, and at the extremity ran an ascent or kind of terrace, covered with seats and benches, upon which the spectators were seated. The most remarkable parts of the Stadium were its entrance, middle, and extremity.The entrance of the course, from whence the competitors started, was marked at first only by a line drawn on the sand from side to side of the Stadium. To that at length was substituted a kind of barrier, which was only a cord strained tight in the front of the horses or men that were to run. It was sometimes a rail of wood. The opening of this barrier was the signal for the racers to start.The middle of the Stadium was remarkable only by the circumstance of having the prizes allotted to the victors set up there. St. Chrysostom133draws a fine comparison from this custom.“As the judges,”says he,“in the races and other games, expose in the midst of the Stadium, to the view of the champions, the crowns which they are to receive; in like manner the Lord, by the mouth of his prophets, has placed in the midst of the course, the prizes which he designs for those who have the courage to contend for them.”At the extremity of the Stadium was a goal, where the footraces ended, but in those of chariots and horses they were to run several times round it without stopping, and afterwards conclude the race by regaining the other extremity of the lists, from whence they started.There were three kinds of races, the chariot, the horse, and the footrace. I shall begin with the last, as the most simple, natural, and ancient.[pg lxiii]1. Of the Foot-race.The runners, of whatever number they were, ranged themselves in a line, after having drawn lots for their places. Whilst they waited the signal to start, they practised, by way of prelude, various motions to awaken their activity, and to keep their limbs pliable and in a right temper.134They kept themselves in wind by small leaps, and making little excursions, that were a kind of trial of their speed and agility. Upon the signal being given they flew towards the goal, with a rapidity scarce to be followed by the eye, which was solely to decide the victory. For the Agonistic laws prohibited, under the penalty of infamy, the attaining it by any foul method.In the simple race the extent of the Stadium was run but once, at the end of which the prize attended the victor, that is, he who came in first. In the race called Δίαυλος, the competitors ran twice that length; that is, after having arrived at the goal, they returned to the barrier. To these may be added a third sort, called Δολιχὸς, which was the longest of all, as its name implies, and was composed of several Diauli. Sometimes it consisted of twenty-four Stadia backwards and forwards, turning twelve times round the goal.There were some runners in ancient times, as well among the Greeks as Romans, who have been much celebrated for their swiftness. Pliny tells us,135that it was thought prodigious in Phidippides to run eleven hundred and forty Stadia136between Athens and Lacedæmon in the space of two days, till Anystis of the latter place, and Philonides, the runner of Alexander the Great, went twelve hundred Stadia137in one day, from Sicyon to Elis. These runners were denominated ἡμεροδρόμους[pg lxiv]as we find in that passage of Herodotus, which mentions Phidippides.138In the consulate of Fonteius and Vipsanus, in the reign of Nero, a boy of nine years old ran seventy-five thousand paces139between noon and night. Pliny adds, that in his time there were runners, who ran one hundred and sixty thousand paces140in the circus. Our wonder at such a prodigious speed will increase, (continues he,)141if we reflect, that when Tiberius went to Germany to his brother Drusius, then at the point of death, he could not arrive there in less than four-and-twenty hours, though the distance was but two hundred thousand paces,142and he changed his carriage three times,143and went with the utmost diligence.2. Of the Horse-races.The race of a single horse with a rider was less celebrated among the ancients, yet it had its favourers amongst the most considerable persons, and even kings themselves, and was attended with uncommon glory to the victor. Pindar, in his first ode, celebrates a victory of this kind, obtained by Hiero, king of Syracuse, to whom he gives the title of Κέλης, that is,“Victor in the horse-race;”which name was given to the horses carrying only a single rider, Κέλητες. Sometimes the rider led another horse by the bridle, and then the horses were calledDesultorii, and their ridersDesultores; because, after a number of turns in the Stadium, they changed horses, by dexterously vaulting from one to the other. A surprising address was necessary upon this occasion, especially in an age unacquainted with the use of stirrups, and when the horses had no saddles, which made the leap still more difficult. Among the African troops there were also cavalry,144calledDesultores, who vaulted from one horse to another, as occasion required; and these were generally Numidians.3. Of the Chariot-races.This kind of race was the most renowned of all the exercises used in the games of the ancients, and that from whence most honour redounded to the victors; which is not to be wondered[pg lxv]at, if we consider whence it arose. It is plain that it was derived from the constant custom of princes, heroes, and great men, of fighting in battle upon chariots. Homer has an infinity of examples of this kind. This custom being admitted, it is natural to suppose it very agreeable to these heroes, to have their charioteers as expert as possible in driving, as their success depended, in a very great measure, upon the address of their drivers. It was anciently, therefore, only to persons of the first consideration that this office was confided. Hence arose a laudable emulation to excel others in the art of guiding a chariot, and a kind of necessity to practise it very much, in order to succeed. The high rank of the persons who made use of chariots ennobled, as it always happens, an exercise peculiar to them. The other exercises were adapted to private soldiers and horsemen, as wrestling, running, and the single horse-race; but the use of chariots in the field was always reserved to princes, and generals of armies.Hence it was, that all those who presented themselves in the Olympic games to dispute the prize in the chariot-races, were persons considerable either for their riches, their birth, their employments, or great actions. Kings themselves eagerly aspired to this glory, from the belief that the title of victor in these games was scarce inferior to that of conqueror, and that the Olympic palm added new dignity to the splendours of a throne. Pindar's odes inform us, that Gelon and Hiero, kings of Syracuse, were of that opinion. Dionysius, who reigned there long after them, carried the same ambition much higher. Philip of Macedon had these victories stampt upon his coins, and seemed as much gratified with them as with those obtained against the enemies of his state. All the world knows the answer of Alexander the Great on this subject.145When his friends asked him whether he would not dispute the prize of the races in these games?“Yes,”said he,“if kings were to be my antagonists.”Which shows, that he would not have disdained these contests, if there had been competitors in them worthy of him.The chariots were generally drawn by two or four horses, ranged abreast;bigæ,quadrigæ. Sometimes mules supplied the place of horses, and then the chariot was called ἀπήνη. Pindar, in the fifth ode of his first book, celebrates one Psaumis, who had obtained a triple victory; one by a chariot drawn by four horses, τεθρίππῳ; another by one drawn by mules, ἀπήνη; and the third by a single horse, κέλητι, which the title of the ode expresses.[pg lxvi]These chariots, upon a signal given, started together from a place calledCarceres. Their places were regulated by lot, which was not an indifferent circumstance as to the victory; for as they were to turn round a boundary, the chariot on the left was nearer than those on the right, which consequently had a greater compass to take. It appears from several passages in Pindar, and especially from one in Sophocles, which I shall cite very soon, that they ran twelve times round the Stadium. He that came in first the twelfth round was victor. The chief art consisted in taking the best ground at the turning of the boundary: for if the charioteer drove too near it, he was in danger of dashing the chariot to pieces; and if he kept too wide of it, his nearest antagonist might cut between him, and get foremost.It is obvious that these chariot-races could not be run without some danger; for as the motion146of the wheels was very rapid, and it was requisite to graze against the boundary in turning, the least error in driving would have broken the chariot in pieces, and might have dangerously wounded the charioteer. An example of which we find in theElectraof Sophocles, who gives an admirable description of a chariot-race run by ten competitors. The pretended Orestes, at the twelfth and last round, which was to decide the victory, having only one antagonist, the rest having been thrown out, was so unfortunate as to break one of his wheels against the boundary, and falling out of his seat entangled in the reins, the horses dragged him violently forwards along with them, and tore him to pieces. But this very seldom happened. To avoid such danger, Nestor gave the following directions to his son Antilochus, who was going to dispute the prize in the chariot-race.147“My son,”says he,“drive your horses as near as possible to the boundary; for which reason, always inclining your body over your chariot, get the left of your competitors, and encouraging the horse on the right, give him the rein, whilst the near horse, hard held, turns the boundary so close that the nave of the wheel seems to graze upon it; but have a care of running against the stone, lest you wound your horses, and dash the chariot in pieces.”Father Montfaucon mentions a difficulty, in his opinion of much consequence, in regard to the places of those who contended for the prize in the chariot-race. They all started indeed from the same line, and at the same time, and so far[pg lxvii]had no advantage of each other; but he, whose lot gave him the first place, being nearest the boundary at the end of the career, and having but a small compass to describe in turning about it, had less way to make than the second, third, fourth, &c. especially when the chariots were drawn by four horses, which took up a greater space between the first and the others, and obliged them to make a larger circle in coming round. This advantage twelve times together, as must happen, admitting the Stadium was to be run round twelve times, gave such a superiority to the first, as seemed to assure him infallibly of the victory against all his competitors. To me it seems, that the fleetness of the horses, joined with the address of the driver, might countervail this odds; either by getting before the first, or by taking his place; if not in the first, at least in some of the subsequent rounds; for it is not to be supposed, that in the progress of the race the antagonists always continued in the same order in which they started. They often changed places in a short interval of time, and in that variety and vicissitude consisted all the diversion of the spectators.It was not required, that those who aspired to the victory should enter the lists, and drive their chariots in person. Their being spectators of the games, or even sending their horses thither, was sufficient; but in either case, it was previously necessary to register the names of the persons for whom the horses were to run, either in the chariot or single horse-races.At the time that the city of Potidæa surrendered to Philip, three couriers brought him advices; the first, that the Illyrians had been defeated in a great battle by his general Parmenio; the second, that he had carried the prize of the horse-race in the Olympic games; and the third, that the queen was delivered of a son. Plutarch seems to insinuate, that Philip was equally delighted with each of these circumstances.148Hiero sent horses to Olympia, to run for the prize, and caused a magnificent pavilion to be erected for them.149Upon this occasion Themistocles harangued the Greeks, to persuade them to pull down the tyrant's pavilion, who had refused his aid against the common enemy, and to hinder his horses from running with the rest. It does not appear that any regard was had to this remonstrance; for we find, by one of Pindar's odes, composed in honour of Hiero, that he won the prize in the equestrian races.No one ever carried the ambition of making a great figure[pg lxviii]in the public games of Greece so far as Alcibiades,150in which he distinguished himself in the most splendid manner, by the great number of horses and chariots which he kept only for the races. There never was either private person or king that sent, as he did, seven chariots at once to the Olympic games, wherein he carried the first, second, and third prizes; an honour no one ever had before him. The famous poet Euripides celebrated these victories in an ode, of which Plutarch has preserved a fragment. The victor, after having made a sumptuous sacrifice to Jupiter, gave a magnificent feast to the innumerable multitude of spectators at the games. It is not easy to comprehend, how the wealth of a private person should suffice for so enormous an expense: but Antisthenes, the scholar of Socrates, who relates what he saw, informs us, that many cities of the allies, in emulation of each other, supplied Alcibiades with all things necessary for the support of such incredible magnificence; equipages, horses, tents, sacrifices, the most exquisite provisions, the most delicate wines; in a word, all that was necessary to the support of his table or train. The passage is remarkable; for the same author assures us, that this was not only done when Alcibiades went to the Olympic games, but in all his military expeditions and journeys by land or sea.“Wherever,”says he,“Alcibiades travelled, he made use of four of the allied cities as his servants. Ephesus furnished him with tents, as magnificent as those of the Persians; Chios took care to provide for his horses; Cyzicum supplied him with sacrifices, and provisions for his table; and Lesbos gave him wine, with whatever else was requisite for his house.”I must not omit, in speaking of the Olympic games, that the ladies were admitted to dispute the prize in them as well as the men; and that many of them obtained it. Cynisca, sister of Agesilaus, king of Sparta, first opened this new path of glory to her sex, and was proclaimed conqueror in the race of chariots with four horses.151This victory, of which till then there had been no example, did not fail of being celebrated with all possible splendour.152A magnificent monument was erected at Sparta in honour of Cynisca;153and the Lacedæmonians, though otherwise very little sensible to the charms of poetry, appointed a poet to transmit this new triumph to posterity, and to immortalize its memory by an inscription in verse. She herself dedicated a chariot of brass, drawn by four horses, in[pg lxix]the temple of Delphi;154in which the charioteer was also represented; a certain proof that she did not drive it herself. In process of time, the picture of Cynisca, drawn by the famous Apelles, was annexed to it, and the whole adorned with many inscriptions in honour of that Spartan heroine.155Of the honours and rewards granted to the victors.These honours and rewards were of several kinds. The acclamations of the spectators in honour of the victors were only a prelude to the prizes designed them. These prizes were different wreaths of wild olive, pine, parsley, or laurel, according to the different places where the games were celebrated. Those crowns were always attended with branches of palm, that the victors carried in their right hands; which custom, according to Plutarch,156arose (perhaps) from a property of the palm-tree, which displays new vigour the more endeavours are used to crush or bend it, and is a symbol of the courage and resistance of the champion who had obtained the prize. As he might be victor more than once in the same games, and sometimes on the same day, he might also receive several crowns and palms.When the victor had received the crown and palm, a herald, preceded by a trumpet, conducted him through the Stadium, and proclaimed aloud the name and country of the successful champion, who passed in that kind of review before the people, whilst they redoubled their acclamations and applauses at the sight of him.When he returned to his own country, the people came out in a body to meet him, and conducted him into the city, adorned with all the marks of his victory, and riding upon a chariot drawn by four horses. He made his entry not through the gates, but through a breach purposely made in the walls. Lighted torches were carried before him, and a numerous train followed to do honour to the procession.The athletic triumph almost always concluded with feasts made for the victors, their relations, and friends, either at the expense of the public, or by private individuals, who regaled not only their families and friends, but often a great part of the spectators. Alcibiades,157after having sacrificed to the Olympian Jupiter, which was always the first care of the victor, treated the whole assembly. Leophron did the same, as Athenæus[pg lxx]reports;158who adds, that Empedocles of Agrigentum, having conquered in the same games, and not having it in his power, being a Pythagorean, to regale the people with flesh or fish, caused an ox to be made of a paste, composed of myrrh, incense, and all sorts of spices, of which pieces were given to all who were present.One of the most honourable privileges granted to the Athletic victors, was the right of precedency at the public games. At Sparta it was a custom for the king to take them with him in military expeditions, to fight near his person, and to be his guard; which, with reason, was judged very honourable. Another privilege, in which advantage was united with honour, was that of being maintained for the rest of their lives at the expense of their country. That this expense might not become too chargeable to the state, Solon159reduced the pension of a victor in the Olympic games to five hundred drachmas;160in the Isthmian to a hundred;161and in the rest in proportion. The victor and his country considered this pension, less as a relief of the champion's indigence, than as a mark of honour and distinction. They were also exempted from all civil offices and employments.The celebration of the games being over, one of the first cares of the magistrates, who presided in them, was to inscribe, in the public register, the name and country of the Athletæ who had carried the prizes, and to annex the species of combat in which they had been victorious. The chariot-race had the preference to all other games. Hence the historians, who date occurrences by the Olympiads, as Thucydides, Dionysius of Halicarnassus, Diodorus Siculus, and Pausanias, almost always express the Olympiad by the name and country of the victors in that race.The praises of the victorious Athletæ were amongst the Greeks one of the principal subjects of their lyric poetry. We find, that all the odes of the four books of Pindar turn upon it, each of which takes its title from the games in which the combatants signalized themselves, whose victories those poems celebrate. The poet, indeed, frequently enriches his matter, by calling in to the champion's assistance, incapable alone of inspiring all the enthusiasm necessary, the aid of the gods, heroes, and princes, who have any relation to his subject; and to support the flights of imagination, to which he abandons himself. Before Pindar, the poet Simonides practised the[pg lxxi]same manner of writing, intermingling the praises of the gods and heroes with those of the champions, whose victories he sang. It is related upon this head,162that one of the victors in boxing, called Scopas, having agreed with Simonides for a poem upon his victory, the poet, according to custom, after having given the highest praises to the champion, expatiated in a long digression to the honour of Castor and Pollux. Scopas, satisfied in appearance with the performance of Simonides, paid him however only the third part of the sum agreed on, referring him for the remainder to the Tyndaridæ, whom he had celebrated so well. And in fact he was well paid by them, if we may believe the sequel; for, at the feast given by the champion, whilst the guests were at table, a servant came to Simonides, and told him, that two men, covered with dust and sweat, were at the door, and desired to speak with him in all haste. He had scarce set his foot out of the chamber, in order to go to them, when the roof fell in, and crushed the champion, with all his guests, to death.Sculpture united with poetry to perpetuate the fame of the champions. Statues were erected to the victors, especially in the Olympic games, in the very place where they had been crowned, and sometimes in that of their birth also; which was commonly done at the expense of their country. Amongst the statues which adorned Olympia, were those of several children of ten or twelve years old, who had obtained the prize at that age in the Olympic games. They did not only raise such monuments to the champions, but to the very horses, to whose swiftness they were indebted for the Agonistic crown: and Pausanias163mentions one, which was erected in honour of a mare, called Aura, whose history is worth repeating. Phidolas her rider, having fallen off in the beginning of the race, the mare continued to run in the same manner as if he had been upon her back. She outstripped all the rest; and upon the sound of the trumpets, which was usual toward the end of the race to animate the competitors, she redoubled her vigour and courage, turned round the goal; and, as if she had been sensible that she had gained the victory, presented herself before the judges of the games. The Eleans declared Phidolas victor, with permission to erect a monument to himself and the mare, that had served him so well.[pg lxxii]

Of the Games and Combats.Games and combats made a part of the religion, and had a share in almost all the festivals of the ancients; and for that reason it is proper that they should find a place in this Work. Whether we consider their origin, or the design of their institution, we shall not be surprised at their being so prevalent in the best governed states.Hercules, Theseus, Castor and Pollux, and the greatest heroes of antiquity, were not only the institutors or restorers of them, but thought it glorious to share in the exercise of them, and meritorious to succeed therein. These subduers of monsters, and of the common enemies of mankind, thought it no disgrace to them, to aspire to the victories in these combats; nor that the new wreaths with which their brows were encircled in the solemnization of these games, detracted from the lustre of those they had before acquired. Hence the most famous poets made these combats the subject of their verses; the beauty of whose poetry, whilst it immortalized themselves, seemed to promise an eternity of fame to those whose victories it celebrated. Hence arose that uncommon ardour which animated all Greece, to tread in the steps of those ancient heroes, and like them, to signalize themselves in the public combats.A reason more solid, and originating in the very nature of these combats, and of the people who used them, may be given for their prevalence. The Greeks, by nature warlike, and equally intent upon forming the bodies and minds of their youth, introduced these exercises, and annexed honours to them, in order to prepare the younger sort for the profession of arms, to confirm their health, to render them stronger and more robust, to inure them to fatigues, and to make them intrepid in close fight, in which, the use of fire-arms being then unknown, strength of body generally decided the victory. These athletic exercises supplied the place of those in use amongst our nobility, as dancing, fencing, riding the great horse, &c.; but they did not confine themselves to a graceful mien, nor to the beauties of a shape and face; they were for joining strength to the charms of person.[pg li]It is true, these exercises, so illustrious by their founders, and so useful in the ends at first proposed from them, introduced public masters, who taught them to young persons, and from practising them with success, made public show and ostentation of their skill. This sort of men applied themselves solely to the practice of this art, and carrying it to an excess, they formed it into a kind of science, by the addition of rules and refinements; often challenging each other out of a vain emulation, till at length they degenerated into a profession of people, who, without any other employment or merit, exhibited themselves as a sight for the diversion of the public. Our dancing-masters are not unlike them in this respect, whose natural and original designation was to teach youth a graceful manner of walking, and a good address; but now we see them mount the stage, and perform ballets in the garb of comedians, capering, jumping, skipping, and making variety of strange unnatural motions. We shall see in the sequel, what opinion the wiser among the ancients had of their professed combatants and wrestling-masters.There were four games solemnized in Greece. TheOlympic, so called from Olympia, otherwise Pisa, a town of Elis in Peloponnesus, near which they were celebrated, after the expiration of every four years, in honour of Jupiter Olympicus. ThePythian, sacred to Apollo Pythius,111so called from the serpent Python, killed by him; they were celebrated at Delphi every four years. TheNemæan, which took their name from Nemæa, a city and forest of Peloponnesus, and were either instituted or restored by Hercules, after he had slain the lion of the Nemæan forest. They were solemnized every two years. And lastly, theIsthmian, celebrated upon the isthmus of Corinth, every four years, in honour of Neptune. Theseus112was the restorer of them, and they continued even after the ruin of Corinth. That persons might be present at these public sports with greater quiet and security, there was a general suspension of arms, and cessation of hostilities throughout all Greece, during the time of their celebration.In these games, which were solemnized with incredible magnificence, and drew together a prodigious concourse of spectators and combatants from all parts, a simple wreath was all the reward of the victors. In the Olympic games, it was composed of wild olive. In the Pythian, of laurel. In the Nemæan, of green parsley;113and in the Isthmian, of the same[pg lii]herb dried. The institutors of these games wished that it should be implied from hence, that honour alone, and not mean and sordid interest, ought to be the motive of great actions. Of what were men not capable, accustomed to act solely from so glorious a principle! We have seen in the Persian war,114that Tigranes, one of the most considerable captains in the army of Xerxes, having heard the prizes in the Grecian games described, cried out with astonishment, addressing himself to Mardonius, who commanded in chief,“Heavens! against what men are you leading us? Insensible to interest, they combat only for glory!”115Which exclamation, though looked upon by Xerxes as an effect of abject fear, abounds with sense and judgment.It was from the same principle that the Romans, whilst they bestowed upon other occasions crowns of gold of great value, persisted always in giving only a wreath of oaken leaves to him who had saved the life of a citizen.116“O manners, worthy of eternal remembrance!”cried Pliny, in relating this laudable custom,“O grandeur, truly Roman, that would assign no other reward but honour, for the preservation of a citizen! a service, indeed, above all reward; thereby sufficiently evincing their opinion, that it was criminal to save a man's life from the motive of lucre and interest!”O mores æternos, qui tanta opera honore solo donaverint; et cùm reliquas coronas auro commendarent, salutem civis in pretio esse noluerint, clarâ professione servari quidem hominem nefus esse lucri causâ!Amongst all the Grecian games, the Olympic held undeniably the first rank, and that for three reasons. They were sacred to Jupiter, the greatest of the gods; instituted by Hercules, the first of the heroes; and celebrated with more pomp and magnificence, amidst a greater concourse of spectators attracted from all parts, than any of the rest.If Pausanias may be believed,117women were prohibited to be present at them upon pain of death; and during their continuance, it was ordained, that no woman should approach the place where the games were celebrated, or pass on that side of the river Alpheus. One only was so bold as to violate this law, and slipt in disguise amongst those who were training the wrestlers. She was tried for the offence, and would have suffered the penalty enacted by the law, if the judges, in regard to her father, her brother, and her son, who had all been victors[pg liii]in the Olympic games, had not pardoned her offence, and saved her life.This law was very conformable with the manners of the Greeks, amongst whom the ladies were very reserved, seldom appeared in public, had separate apartments, calledGynæcea, and never ate at table with the men when strangers were present. It was certainly inconsistent with decency to admit them at some of the games, as those of wrestling and the Pancratium, in which the combatants fought naked.The same Pausanias tells us in another place,118that the priestess of Ceres had an honourable seat in these games, and that virgins were not denied the liberty of being present at them. For my part, I cannot conceive the reason of such inconsistency, which indeed seems incredible.The Greeks thought nothing comparable to the victory in these games. They looked upon it as the perfection of glory, and did not believe it permitted to mortals to desire any thing beyond it. Cicero assures us,119that with them it was no less honourable than the consular dignity in its original splendour with the ancient Romans. And in another place he says,120that to conquer at Olympia, was almost, in the estimation of the Grecians, more great and glorious, than to receive the honour of a triumph at Rome. Horace speaks in still stronger terms of this kind of victory. He is not afraid to say,121that“it exalts the victor above human nature; they were no longer men but gods.”We shall see hereafter what extraordinary honours were paid the victor, of which one of the most affecting was, to date the year with his name. Nothing could more effectually stimulate their endeavours, and make them regardless of expenses, than the assurance of immortalizing their names, which, through all future ages would be enrolled in their annals, and stand in the front of all laws made in the same year with the victory. To this motive may be added the joy of knowing, that their praises would be celebrated by the most famous poets, and form the subject of conversation in the most illustrious assemblies; for[pg liv]these odes were sung in every house, and formed a part in every entertainment. What could be a more powerful incentive to a people, who had no other object and aim than that of human glory?I shall confine myself upon this head to the Olympic games, which continued five days; and shall describe, in as brief a manner as possible, the several kinds of combats of which they were composed. M. Burette has treated this subject in several dissertations, printed in theMemoirs of the Academy of Belles Lettres; wherein purity, perspicuity, and elegance of style are united with profound erudition. I make no scruple in appropriating to my use the riches of my brethren; and, in what I have already said upon the Olympic games, have made very free with the late Abbé Massieu's remarks upon theOdesof Pindar.The combats which had the greatest share in the solemnity of the public games, were boxing, wrestling, the pancratium, the discus or quoit, and racing. To these may be added the exercises of leaping, throwing the dart, and that of the trochus or wheel; but as these were neither important nor of any great reputation, I shall content myself with having only mentioned them in this place. For the better methodizing the particulars of these games and exercises, it will be necessary to begin with an account of the Athletæ, or combatants.Of the Athletæ, or Combatants.The term Athletæ is derived from the Greek word ἆθλος, which signifies labour, combat. This name was given to those who exercised themselves with an intention to dispute the prizes in the public games. The art by which they formed themselves for these encounters, was called Gymnastic, from the Athletæ's practising naked.Those who were designed for this profession frequented, from their most tender age, the Gymnasia or Palæstræ, which were a kind of academies maintained for that purpose at the public expense. In these places, such young people were under the direction of different masters, who employed the most effectual methods to inure their bodies for the fatigues of the public games, and to train them for the combats. The regimen they were under was very hard and severe. At first they had no other nourishment than dried figs, nuts, soft cheese, and a coarse heavy sort of bread, called μάζα. They were absolutely[pg lv]forbidden the use of wine, and enjoined continence; which Horace expresses thus:122Qui studet optatam cursu contingere metamMulta tulit fecitque puer, sudavit et alsit,Abstinuit venere et vino.Who in th' Olympic race the prize would gain,Has borne from early youth fatigue and pain,Excess of heat and cold has often try'd,Love's softness banish'd, and the glass deny'd.St. Paul, by a comparison drawn from the Athletæ, exhorts the Corinthians, near whose city the Isthmian games were celebrated, to a sober and penitent life.“Those who strive,”says he,“for the mastery, are temperate in all things: Now they do it to obtain a corruptible crown, but we an incorruptible.”Tertullian uses the same thought to encourage the martyrs.123He makes a comparison from what the hopes of victory made the Athletæ endure. He repeats the severe and painful exercises they were obliged to undergo; the continual denial and constraint, in which they passed the best years of their lives; and the voluntary privation which they imposed upon themselves, of all that was most pleasing and grateful to their passions. It is true, the Athletæ did not always observe so severe a regimen, but at length substituted in its stead a voracity and indolence extremely remote from it.The Athletæ, before their exercises,124were rubbed with oils and ointments to make their bodies more supple and vigorous. At first they made use of a belt, with an apron or scarf fastened to it, for their more decent appearance in the combats; but one of the combatants happening to lose the victory by this covering's falling off, that accident was the occasion of sacrificing modesty to convenience, and retrenching the apron for the future. The Athletæ were naked only in some exercises, as wrestling, boxing, the pancratium, and the foot-race. They practised a kind of novitiate in the Gymnasia for ten months, to accomplish themselves in the several exercises by assiduous application; and this they did in the presence of such, as curiosity or idleness conducted to look on. But when the celebration of the Olympic games drew nigh, the Athletæ who were to appear in them were kept to double exercise.[pg lvi]Before they were admitted to combat, other proofs were required; as to birth, none but Greeks were to be received. It was also necessary, that their manners should be unexceptionable, and their condition free. No foreigner was admitted to combat in the Olympic games; and when Alexander, the son of Amyntas, king of Macedon, presented himself to dispute the prize, his competitors, without any regard to the royal dignity, opposed his reception as a Macedonian, and consequently a barbarian and a stranger; nor could the judges be prevailed upon to admit him, till he had proved in due form his family originally descended from the Argives.The persons who presided in the games were calledAgonothetæ,Athlothetæ, andHellanodicæ: they registered the name and country of each champion; and upon the opening of the games a herald proclaimed the names of the combatants. They were then made to take an oath, that they would religiously observe the several laws prescribed in each kind of combat, and do nothing contrary to the established orders and regulations of the games. Fraud, artifice, and excessive violence, were absolutely prohibited; and the maxim so generally received elsewhere,125that it is indifferent whether an enemy is conquered by deceit or valour, was banished from these combats. The address of a combatant, expert in all the niceties of his art, who knows how to shift and ward dexterously, to put the change upon his adversary with art and subtlety, and to improve the least advantages, must not be confounded here with the cowardly and knavish cunning of one who, without regard to the laws prescribed, employs the most unfair means to vanquish his competitor. Those who disputed the prize in the several kinds of combats, drew lots for their precedency in them.It is time to bring our champions to blows, and to run over the different kinds of combats, in which they exercised themselves.Of Wrestling.Wrestling is one of the most ancient exercises of which we have any knowledge, having been practised in the time of the patriarchs, as the wrestling of the angel with Jacob proves.126Jacob supported the angel's attack so vigorously, that the latter, perceiving he could not throw so rough a wrestler, was reduced to make him lame by touching the sinew of his thigh, which immediately shrunk up.[pg lvii]Wrestling, among the Greeks, as well as other nations, was practised at first with simplicity, little art, and in a natural manner; the weight of the body, and the strength of the muscles, having more share in it than address and skill. Theseus was the first that reduced it to method, and refined it by the rules of art. He was also the first who established the public schools, calledPalæstræ, where the young people had masters to instruct them in it.The wrestlers, before they began the combat, were rubbed all over in a rough manner, and afterwards anointed with oils, which added to the strength and flexibility of their limbs. But as this unction, by making the skin too slippery, rendered it difficult for them to take good hold of each other, they remedied that inconvenience, sometimes by rolling themselves in the dust of the Palæstra, sometimes by throwing a fine sand upon each other, kept for that purpose in the Xystæ, or porticoes of the Gymnasia.Thus prepared, the wrestlers began their combat. They were matched two against two, and sometimes several couples contended at the same time. In this combat, the whole aim and design of the wrestlers was to throw their adversary upon the ground. Both strength and art were employed for this purpose: they seized each other by the arms, drew forwards, pushed backwards, used many distortions and twistings of the body; locking their limbs into each other's, seizing by the neck, throttling, pressing in their arms, struggling, plying on all sides, lifting from the ground, dashing their heads together like rams, and twisting one another's necks. The most considerable advantage in the wrestler's art, was to make himself master of his adversary's legs, of which a fall was the immediate consequence. From whence Plautus says in hisPseudolus, speaking of wine,“He is a dangerous wrestler, he presently trips up the heels.”127The Greek terms υποσκελίζειν and πτερνίζειν, and the Latin wordsupplantare, seem to imply, that one of these arts consisted in stooping down to seize the antagonist under the soles of his feet, and in raising them up to give him a fall.In this manner the Athletæ wrestled standing, the combat ending with the fall of one of the competitors. But when it happened that the wrestler who was down, drew his adversary along with him, either by art or accident, the combat continued upon the sand, the antagonists tumbling and twining with each other in a thousand different ways, till one of them got uppermost, and compelled the other to ask quarter, and confess[pg lviii]himself vanquished. There was a third sort of wrestling, called Ἀκροχειρισμὸς, from the Athletæ's using only their hands in it, without taking hold of the body, as in the other kinds; and this exercise served as a prelude to the greater combat. It consisted in intermingling their fingers, and in squeezing them with all their force; in pushing one another, by joining the palms of their hands together; in twisting their fingers, wrists, and other joints of the arm, without the assistance of any other member; and the victory was his, who obliged his opponent to ask quarter.The combatants were to fight three times successively, and to throw their antagonists at least twice, before the prize could be adjudged to them.Homer describes the wrestling of Ajax and Ulysses; Ovid, that of Hercules and Achelous; Lucan, of Hercules and Antæus; and Statius, in hisThebaid, that of Tydeus and Agylleus.128The wrestlers of greatest reputation amongst the Greeks, were Milo of Crotona, whose history I have related elsewhere at large, and Polydamas. The latter, alone and without arms, killed a furious lion upon mount Olympus, in imitation of Hercules, whom he proposed to himself as a model in this action. Another time having seized a bull by one of his hinder legs, the beast could not get loose without leaving his hoof in his hands. He could hold a chariot behind, while the coachman whipt his horses in vain to make them go forward. Darius Nothus, king of Persia, hearing of his prodigious strength, was desirous of seeing him, and invited him to Susa. Three soldiers of that Prince's guard, and of that band which the Persians called“immortal,”esteemed the most warlike of their troops, were ordered to fall upon him. Our champion fought and killed them all three.Of Boxing, or the Cestus.Boxing is a combat at blows with the fist, from whence it derives its name. The combatants covered their fists with a kind of offensive arms, calledCestus, and their heads with a sort of leather cap, to defend their temples and ears, which were most exposed to blows, and to deaden their violence. The Cestus was a kind of gauntlet, or glove, made of straps of leather, and plated with brass, lead or iron. Their use was to[pg lix]strengthen the hands of the combatants, and to add violence to their blows.Sometimes the Athletæ came immediately to the most violent blows, and began their onset in the most furious manner. Sometimes whole hours passed in harassing and fatiguing each other, by a continual extension of their arms, rendering each other's blows ineffectual, and endeavouring by that sparring to keep off their adversary. But when they fought with the utmost fury, they aimed chiefly at the head and face, which parts they were most careful to defend, by either avoiding or parrying the blows made at them. When a combatant came on to throw himself with all his force and vigour upon another, they had a surprising address in avoiding the attack, by a nimble turn of the body, which threw the imprudent adversary down, and deprived him of the victory.However fierce the combatants were against each other, their being exhausted by the length of the combat, would frequently reduce them to the necessity of making a truce; upon which the battle was suspended by mutual consent for some minutes, that were employed in recovering their fatigue, and rubbing off the sweat in which they were bathed: after which they renewed the fight, till one of them, by letting fall his arms through weakness and faintness, explained that he could no longer support the pain or fatigue, and desired quarter; which was confessing himself vanquished.Boxing was one of the roughest and most dangerous of the gymnastic combats; because, besides the danger of being crippled, the combatants ran the hazard of their lives. They sometimes fell down dead, or dying upon the sand; though that seldom happened, except the vanquished person persisted too long in not acknowledging his defeat: yet it was common for them to quit the fight with a countenance so disfigured, that it was not easy to know them afterwards; carrying away with them the sad marks of their vigorous resistance, such as bruises and contusions in the face, the loss of an eye, their teeth knocked out, their jaws broken, or some more considerable fracture.We find in the poets, both Latin and Greek, several descriptions of this kind of combat. In Homer, that of Epeus and Euryalus; in Theocritus, of Pollux and Amycus; in Apollonius Rhodius, the same battle of Pollux and Amycus; in Virgil, that of Dares and Entellus; and in Statius, and Valerius Flaccus, of several other combatants.129[pg lx]Of the Pancratium.The Pancratium was so called from two Greek words,130which signify that the whole force of the body was necessary for succeeding in it. It united boxing and wrestling in the same fight, borrowing from one its manner of struggling and flinging, and from the other, the art of dealing blows and of avoiding them with success. In wrestling it was not permitted to strike with the hand, nor in boxing to seize each other in the manner of the wrestlers; but in the Pancratium, it was not only allowed to make use of all the gripes and artifices of wrestling, but the hands and feet, and even the teeth and nails, might be employed to conquer an antagonist.This combat was the most rough and dangerous. A Pancratiast in the Olympic games (called Arrichion, or Arrachion,) perceiving himself almost suffocated by his adversary, who had got fast hold of him by the throat, at the same time that he held him by the foot, broke one of his enemy's toes, the extreme anguish of which obliged him to ask quarter at the very instant that Arrichion himself expired. The Agonothetæ crowned Arrichion, though dead, and proclaimed him victor. Philostratus has left us a very lively description of a painting, which represented this combat.Of the Discus, or Quoit.The Discus was a kind of quoit of a round form, made sometimes of wood, but more frequently of stone, lead, or other metal; as iron or brass. Those who used this exercise were called Discoboli, that is, flingers of the Discus. The epithet κατωμάδιος, which signifies“borne upon the shoulders,”given to this instrument by Homer, sufficiently shows, that it was of too great a weight to be carried from place to place in the hands only, and that the shoulders were necessary for the support of such a burden for any length of time.The intent of this exercise, as of almost all the others, was to invigorate the body, and to make men more capable of supporting the weight and use of arms. In war they were often obliged to carry such loads, as appear excessive in these days, either of provisions, fascines, palisades; or in scaling of walls, when, to equal the height of them, several of the besiegers mounted upon the shoulders of each other.The Athletæ, in hurling the Discus, put themselves into[pg lxi]the posture best adapted to add force to their cast; that is, they advanced one foot, upon which they leaned the whole weight of their bodies. They then poised the Discus in their hands, and whirling it round several times almost horizontally, to add force to its motion, they threw it off with the joint strength of hands, arms, and body, which had all a share in the vigour of the discharge. He that flung the Discus farthest was the victor.The most famous painters and sculptors of antiquity, in their endeavours to represent naturally the attitudes of the Discoboli, have left to posterity many masterpieces in their several arts. Quintilian exceedingly extols a statue of that kind, which had been finished with infinite care and application by the celebrated Myron:“What can be more finished,”says he,“or express more happily the muscular distortions of the body in the exercise of the Discus, than the Discobolus of Myron?”131Of the Pentathlum.The Greeks gave this name to an exercise composed of five others. It is the common opinion, that those five exercises were wrestling, running, leaping, throwing the dart, and the Discus. It is believed that this sort of combat was decided in one day, and sometimes the same morning: and that to obtain the prize, which was single, it was required that a combatant should be the victor in all those exercises.The exercise of leaping, and throwing the javelin, of which the first consisted in leaping a certain length, and the other in hitting a mark with a javelin at a certain distance, contributed to the forming of a soldier, by making him nimble and active in battle, and expert in flinging the spear and dart.Of Races.Of all the exercises which the Athletæ cultivated with so much pains and industry to enable them to appear in the public games, running held the foremost rank. The Olympic games generally opened with races, and were solemnized at first with no other exercise.The place where the Athletæ exercised themselves in running was generally called theStadiumby the Greeks; as was that wherein they disputed in earnest for the prize. As the lists or[pg lxii]course for these games was at first but one Stadium132in length, it took its name from its measure, and was called the Stadium, whether precisely of that extent, or of a much greater. Under that denomination was included not only the space in which the Athletæ ran, but also that which contained the spectators of the gymnastic games. The place where the Athletæ contended was called Scamma, from its lying lower than the rest of the Stadium, on each side of which, and at the extremity ran an ascent or kind of terrace, covered with seats and benches, upon which the spectators were seated. The most remarkable parts of the Stadium were its entrance, middle, and extremity.The entrance of the course, from whence the competitors started, was marked at first only by a line drawn on the sand from side to side of the Stadium. To that at length was substituted a kind of barrier, which was only a cord strained tight in the front of the horses or men that were to run. It was sometimes a rail of wood. The opening of this barrier was the signal for the racers to start.The middle of the Stadium was remarkable only by the circumstance of having the prizes allotted to the victors set up there. St. Chrysostom133draws a fine comparison from this custom.“As the judges,”says he,“in the races and other games, expose in the midst of the Stadium, to the view of the champions, the crowns which they are to receive; in like manner the Lord, by the mouth of his prophets, has placed in the midst of the course, the prizes which he designs for those who have the courage to contend for them.”At the extremity of the Stadium was a goal, where the footraces ended, but in those of chariots and horses they were to run several times round it without stopping, and afterwards conclude the race by regaining the other extremity of the lists, from whence they started.There were three kinds of races, the chariot, the horse, and the footrace. I shall begin with the last, as the most simple, natural, and ancient.[pg lxiii]1. Of the Foot-race.The runners, of whatever number they were, ranged themselves in a line, after having drawn lots for their places. Whilst they waited the signal to start, they practised, by way of prelude, various motions to awaken their activity, and to keep their limbs pliable and in a right temper.134They kept themselves in wind by small leaps, and making little excursions, that were a kind of trial of their speed and agility. Upon the signal being given they flew towards the goal, with a rapidity scarce to be followed by the eye, which was solely to decide the victory. For the Agonistic laws prohibited, under the penalty of infamy, the attaining it by any foul method.In the simple race the extent of the Stadium was run but once, at the end of which the prize attended the victor, that is, he who came in first. In the race called Δίαυλος, the competitors ran twice that length; that is, after having arrived at the goal, they returned to the barrier. To these may be added a third sort, called Δολιχὸς, which was the longest of all, as its name implies, and was composed of several Diauli. Sometimes it consisted of twenty-four Stadia backwards and forwards, turning twelve times round the goal.There were some runners in ancient times, as well among the Greeks as Romans, who have been much celebrated for their swiftness. Pliny tells us,135that it was thought prodigious in Phidippides to run eleven hundred and forty Stadia136between Athens and Lacedæmon in the space of two days, till Anystis of the latter place, and Philonides, the runner of Alexander the Great, went twelve hundred Stadia137in one day, from Sicyon to Elis. These runners were denominated ἡμεροδρόμους[pg lxiv]as we find in that passage of Herodotus, which mentions Phidippides.138In the consulate of Fonteius and Vipsanus, in the reign of Nero, a boy of nine years old ran seventy-five thousand paces139between noon and night. Pliny adds, that in his time there were runners, who ran one hundred and sixty thousand paces140in the circus. Our wonder at such a prodigious speed will increase, (continues he,)141if we reflect, that when Tiberius went to Germany to his brother Drusius, then at the point of death, he could not arrive there in less than four-and-twenty hours, though the distance was but two hundred thousand paces,142and he changed his carriage three times,143and went with the utmost diligence.2. Of the Horse-races.The race of a single horse with a rider was less celebrated among the ancients, yet it had its favourers amongst the most considerable persons, and even kings themselves, and was attended with uncommon glory to the victor. Pindar, in his first ode, celebrates a victory of this kind, obtained by Hiero, king of Syracuse, to whom he gives the title of Κέλης, that is,“Victor in the horse-race;”which name was given to the horses carrying only a single rider, Κέλητες. Sometimes the rider led another horse by the bridle, and then the horses were calledDesultorii, and their ridersDesultores; because, after a number of turns in the Stadium, they changed horses, by dexterously vaulting from one to the other. A surprising address was necessary upon this occasion, especially in an age unacquainted with the use of stirrups, and when the horses had no saddles, which made the leap still more difficult. Among the African troops there were also cavalry,144calledDesultores, who vaulted from one horse to another, as occasion required; and these were generally Numidians.3. Of the Chariot-races.This kind of race was the most renowned of all the exercises used in the games of the ancients, and that from whence most honour redounded to the victors; which is not to be wondered[pg lxv]at, if we consider whence it arose. It is plain that it was derived from the constant custom of princes, heroes, and great men, of fighting in battle upon chariots. Homer has an infinity of examples of this kind. This custom being admitted, it is natural to suppose it very agreeable to these heroes, to have their charioteers as expert as possible in driving, as their success depended, in a very great measure, upon the address of their drivers. It was anciently, therefore, only to persons of the first consideration that this office was confided. Hence arose a laudable emulation to excel others in the art of guiding a chariot, and a kind of necessity to practise it very much, in order to succeed. The high rank of the persons who made use of chariots ennobled, as it always happens, an exercise peculiar to them. The other exercises were adapted to private soldiers and horsemen, as wrestling, running, and the single horse-race; but the use of chariots in the field was always reserved to princes, and generals of armies.Hence it was, that all those who presented themselves in the Olympic games to dispute the prize in the chariot-races, were persons considerable either for their riches, their birth, their employments, or great actions. Kings themselves eagerly aspired to this glory, from the belief that the title of victor in these games was scarce inferior to that of conqueror, and that the Olympic palm added new dignity to the splendours of a throne. Pindar's odes inform us, that Gelon and Hiero, kings of Syracuse, were of that opinion. Dionysius, who reigned there long after them, carried the same ambition much higher. Philip of Macedon had these victories stampt upon his coins, and seemed as much gratified with them as with those obtained against the enemies of his state. All the world knows the answer of Alexander the Great on this subject.145When his friends asked him whether he would not dispute the prize of the races in these games?“Yes,”said he,“if kings were to be my antagonists.”Which shows, that he would not have disdained these contests, if there had been competitors in them worthy of him.The chariots were generally drawn by two or four horses, ranged abreast;bigæ,quadrigæ. Sometimes mules supplied the place of horses, and then the chariot was called ἀπήνη. Pindar, in the fifth ode of his first book, celebrates one Psaumis, who had obtained a triple victory; one by a chariot drawn by four horses, τεθρίππῳ; another by one drawn by mules, ἀπήνη; and the third by a single horse, κέλητι, which the title of the ode expresses.[pg lxvi]These chariots, upon a signal given, started together from a place calledCarceres. Their places were regulated by lot, which was not an indifferent circumstance as to the victory; for as they were to turn round a boundary, the chariot on the left was nearer than those on the right, which consequently had a greater compass to take. It appears from several passages in Pindar, and especially from one in Sophocles, which I shall cite very soon, that they ran twelve times round the Stadium. He that came in first the twelfth round was victor. The chief art consisted in taking the best ground at the turning of the boundary: for if the charioteer drove too near it, he was in danger of dashing the chariot to pieces; and if he kept too wide of it, his nearest antagonist might cut between him, and get foremost.It is obvious that these chariot-races could not be run without some danger; for as the motion146of the wheels was very rapid, and it was requisite to graze against the boundary in turning, the least error in driving would have broken the chariot in pieces, and might have dangerously wounded the charioteer. An example of which we find in theElectraof Sophocles, who gives an admirable description of a chariot-race run by ten competitors. The pretended Orestes, at the twelfth and last round, which was to decide the victory, having only one antagonist, the rest having been thrown out, was so unfortunate as to break one of his wheels against the boundary, and falling out of his seat entangled in the reins, the horses dragged him violently forwards along with them, and tore him to pieces. But this very seldom happened. To avoid such danger, Nestor gave the following directions to his son Antilochus, who was going to dispute the prize in the chariot-race.147“My son,”says he,“drive your horses as near as possible to the boundary; for which reason, always inclining your body over your chariot, get the left of your competitors, and encouraging the horse on the right, give him the rein, whilst the near horse, hard held, turns the boundary so close that the nave of the wheel seems to graze upon it; but have a care of running against the stone, lest you wound your horses, and dash the chariot in pieces.”Father Montfaucon mentions a difficulty, in his opinion of much consequence, in regard to the places of those who contended for the prize in the chariot-race. They all started indeed from the same line, and at the same time, and so far[pg lxvii]had no advantage of each other; but he, whose lot gave him the first place, being nearest the boundary at the end of the career, and having but a small compass to describe in turning about it, had less way to make than the second, third, fourth, &c. especially when the chariots were drawn by four horses, which took up a greater space between the first and the others, and obliged them to make a larger circle in coming round. This advantage twelve times together, as must happen, admitting the Stadium was to be run round twelve times, gave such a superiority to the first, as seemed to assure him infallibly of the victory against all his competitors. To me it seems, that the fleetness of the horses, joined with the address of the driver, might countervail this odds; either by getting before the first, or by taking his place; if not in the first, at least in some of the subsequent rounds; for it is not to be supposed, that in the progress of the race the antagonists always continued in the same order in which they started. They often changed places in a short interval of time, and in that variety and vicissitude consisted all the diversion of the spectators.It was not required, that those who aspired to the victory should enter the lists, and drive their chariots in person. Their being spectators of the games, or even sending their horses thither, was sufficient; but in either case, it was previously necessary to register the names of the persons for whom the horses were to run, either in the chariot or single horse-races.At the time that the city of Potidæa surrendered to Philip, three couriers brought him advices; the first, that the Illyrians had been defeated in a great battle by his general Parmenio; the second, that he had carried the prize of the horse-race in the Olympic games; and the third, that the queen was delivered of a son. Plutarch seems to insinuate, that Philip was equally delighted with each of these circumstances.148Hiero sent horses to Olympia, to run for the prize, and caused a magnificent pavilion to be erected for them.149Upon this occasion Themistocles harangued the Greeks, to persuade them to pull down the tyrant's pavilion, who had refused his aid against the common enemy, and to hinder his horses from running with the rest. It does not appear that any regard was had to this remonstrance; for we find, by one of Pindar's odes, composed in honour of Hiero, that he won the prize in the equestrian races.No one ever carried the ambition of making a great figure[pg lxviii]in the public games of Greece so far as Alcibiades,150in which he distinguished himself in the most splendid manner, by the great number of horses and chariots which he kept only for the races. There never was either private person or king that sent, as he did, seven chariots at once to the Olympic games, wherein he carried the first, second, and third prizes; an honour no one ever had before him. The famous poet Euripides celebrated these victories in an ode, of which Plutarch has preserved a fragment. The victor, after having made a sumptuous sacrifice to Jupiter, gave a magnificent feast to the innumerable multitude of spectators at the games. It is not easy to comprehend, how the wealth of a private person should suffice for so enormous an expense: but Antisthenes, the scholar of Socrates, who relates what he saw, informs us, that many cities of the allies, in emulation of each other, supplied Alcibiades with all things necessary for the support of such incredible magnificence; equipages, horses, tents, sacrifices, the most exquisite provisions, the most delicate wines; in a word, all that was necessary to the support of his table or train. The passage is remarkable; for the same author assures us, that this was not only done when Alcibiades went to the Olympic games, but in all his military expeditions and journeys by land or sea.“Wherever,”says he,“Alcibiades travelled, he made use of four of the allied cities as his servants. Ephesus furnished him with tents, as magnificent as those of the Persians; Chios took care to provide for his horses; Cyzicum supplied him with sacrifices, and provisions for his table; and Lesbos gave him wine, with whatever else was requisite for his house.”I must not omit, in speaking of the Olympic games, that the ladies were admitted to dispute the prize in them as well as the men; and that many of them obtained it. Cynisca, sister of Agesilaus, king of Sparta, first opened this new path of glory to her sex, and was proclaimed conqueror in the race of chariots with four horses.151This victory, of which till then there had been no example, did not fail of being celebrated with all possible splendour.152A magnificent monument was erected at Sparta in honour of Cynisca;153and the Lacedæmonians, though otherwise very little sensible to the charms of poetry, appointed a poet to transmit this new triumph to posterity, and to immortalize its memory by an inscription in verse. She herself dedicated a chariot of brass, drawn by four horses, in[pg lxix]the temple of Delphi;154in which the charioteer was also represented; a certain proof that she did not drive it herself. In process of time, the picture of Cynisca, drawn by the famous Apelles, was annexed to it, and the whole adorned with many inscriptions in honour of that Spartan heroine.155Of the honours and rewards granted to the victors.These honours and rewards were of several kinds. The acclamations of the spectators in honour of the victors were only a prelude to the prizes designed them. These prizes were different wreaths of wild olive, pine, parsley, or laurel, according to the different places where the games were celebrated. Those crowns were always attended with branches of palm, that the victors carried in their right hands; which custom, according to Plutarch,156arose (perhaps) from a property of the palm-tree, which displays new vigour the more endeavours are used to crush or bend it, and is a symbol of the courage and resistance of the champion who had obtained the prize. As he might be victor more than once in the same games, and sometimes on the same day, he might also receive several crowns and palms.When the victor had received the crown and palm, a herald, preceded by a trumpet, conducted him through the Stadium, and proclaimed aloud the name and country of the successful champion, who passed in that kind of review before the people, whilst they redoubled their acclamations and applauses at the sight of him.When he returned to his own country, the people came out in a body to meet him, and conducted him into the city, adorned with all the marks of his victory, and riding upon a chariot drawn by four horses. He made his entry not through the gates, but through a breach purposely made in the walls. Lighted torches were carried before him, and a numerous train followed to do honour to the procession.The athletic triumph almost always concluded with feasts made for the victors, their relations, and friends, either at the expense of the public, or by private individuals, who regaled not only their families and friends, but often a great part of the spectators. Alcibiades,157after having sacrificed to the Olympian Jupiter, which was always the first care of the victor, treated the whole assembly. Leophron did the same, as Athenæus[pg lxx]reports;158who adds, that Empedocles of Agrigentum, having conquered in the same games, and not having it in his power, being a Pythagorean, to regale the people with flesh or fish, caused an ox to be made of a paste, composed of myrrh, incense, and all sorts of spices, of which pieces were given to all who were present.One of the most honourable privileges granted to the Athletic victors, was the right of precedency at the public games. At Sparta it was a custom for the king to take them with him in military expeditions, to fight near his person, and to be his guard; which, with reason, was judged very honourable. Another privilege, in which advantage was united with honour, was that of being maintained for the rest of their lives at the expense of their country. That this expense might not become too chargeable to the state, Solon159reduced the pension of a victor in the Olympic games to five hundred drachmas;160in the Isthmian to a hundred;161and in the rest in proportion. The victor and his country considered this pension, less as a relief of the champion's indigence, than as a mark of honour and distinction. They were also exempted from all civil offices and employments.The celebration of the games being over, one of the first cares of the magistrates, who presided in them, was to inscribe, in the public register, the name and country of the Athletæ who had carried the prizes, and to annex the species of combat in which they had been victorious. The chariot-race had the preference to all other games. Hence the historians, who date occurrences by the Olympiads, as Thucydides, Dionysius of Halicarnassus, Diodorus Siculus, and Pausanias, almost always express the Olympiad by the name and country of the victors in that race.The praises of the victorious Athletæ were amongst the Greeks one of the principal subjects of their lyric poetry. We find, that all the odes of the four books of Pindar turn upon it, each of which takes its title from the games in which the combatants signalized themselves, whose victories those poems celebrate. The poet, indeed, frequently enriches his matter, by calling in to the champion's assistance, incapable alone of inspiring all the enthusiasm necessary, the aid of the gods, heroes, and princes, who have any relation to his subject; and to support the flights of imagination, to which he abandons himself. Before Pindar, the poet Simonides practised the[pg lxxi]same manner of writing, intermingling the praises of the gods and heroes with those of the champions, whose victories he sang. It is related upon this head,162that one of the victors in boxing, called Scopas, having agreed with Simonides for a poem upon his victory, the poet, according to custom, after having given the highest praises to the champion, expatiated in a long digression to the honour of Castor and Pollux. Scopas, satisfied in appearance with the performance of Simonides, paid him however only the third part of the sum agreed on, referring him for the remainder to the Tyndaridæ, whom he had celebrated so well. And in fact he was well paid by them, if we may believe the sequel; for, at the feast given by the champion, whilst the guests were at table, a servant came to Simonides, and told him, that two men, covered with dust and sweat, were at the door, and desired to speak with him in all haste. He had scarce set his foot out of the chamber, in order to go to them, when the roof fell in, and crushed the champion, with all his guests, to death.Sculpture united with poetry to perpetuate the fame of the champions. Statues were erected to the victors, especially in the Olympic games, in the very place where they had been crowned, and sometimes in that of their birth also; which was commonly done at the expense of their country. Amongst the statues which adorned Olympia, were those of several children of ten or twelve years old, who had obtained the prize at that age in the Olympic games. They did not only raise such monuments to the champions, but to the very horses, to whose swiftness they were indebted for the Agonistic crown: and Pausanias163mentions one, which was erected in honour of a mare, called Aura, whose history is worth repeating. Phidolas her rider, having fallen off in the beginning of the race, the mare continued to run in the same manner as if he had been upon her back. She outstripped all the rest; and upon the sound of the trumpets, which was usual toward the end of the race to animate the competitors, she redoubled her vigour and courage, turned round the goal; and, as if she had been sensible that she had gained the victory, presented herself before the judges of the games. The Eleans declared Phidolas victor, with permission to erect a monument to himself and the mare, that had served him so well.[pg lxxii]

Of the Games and Combats.Games and combats made a part of the religion, and had a share in almost all the festivals of the ancients; and for that reason it is proper that they should find a place in this Work. Whether we consider their origin, or the design of their institution, we shall not be surprised at their being so prevalent in the best governed states.Hercules, Theseus, Castor and Pollux, and the greatest heroes of antiquity, were not only the institutors or restorers of them, but thought it glorious to share in the exercise of them, and meritorious to succeed therein. These subduers of monsters, and of the common enemies of mankind, thought it no disgrace to them, to aspire to the victories in these combats; nor that the new wreaths with which their brows were encircled in the solemnization of these games, detracted from the lustre of those they had before acquired. Hence the most famous poets made these combats the subject of their verses; the beauty of whose poetry, whilst it immortalized themselves, seemed to promise an eternity of fame to those whose victories it celebrated. Hence arose that uncommon ardour which animated all Greece, to tread in the steps of those ancient heroes, and like them, to signalize themselves in the public combats.A reason more solid, and originating in the very nature of these combats, and of the people who used them, may be given for their prevalence. The Greeks, by nature warlike, and equally intent upon forming the bodies and minds of their youth, introduced these exercises, and annexed honours to them, in order to prepare the younger sort for the profession of arms, to confirm their health, to render them stronger and more robust, to inure them to fatigues, and to make them intrepid in close fight, in which, the use of fire-arms being then unknown, strength of body generally decided the victory. These athletic exercises supplied the place of those in use amongst our nobility, as dancing, fencing, riding the great horse, &c.; but they did not confine themselves to a graceful mien, nor to the beauties of a shape and face; they were for joining strength to the charms of person.[pg li]It is true, these exercises, so illustrious by their founders, and so useful in the ends at first proposed from them, introduced public masters, who taught them to young persons, and from practising them with success, made public show and ostentation of their skill. This sort of men applied themselves solely to the practice of this art, and carrying it to an excess, they formed it into a kind of science, by the addition of rules and refinements; often challenging each other out of a vain emulation, till at length they degenerated into a profession of people, who, without any other employment or merit, exhibited themselves as a sight for the diversion of the public. Our dancing-masters are not unlike them in this respect, whose natural and original designation was to teach youth a graceful manner of walking, and a good address; but now we see them mount the stage, and perform ballets in the garb of comedians, capering, jumping, skipping, and making variety of strange unnatural motions. We shall see in the sequel, what opinion the wiser among the ancients had of their professed combatants and wrestling-masters.There were four games solemnized in Greece. TheOlympic, so called from Olympia, otherwise Pisa, a town of Elis in Peloponnesus, near which they were celebrated, after the expiration of every four years, in honour of Jupiter Olympicus. ThePythian, sacred to Apollo Pythius,111so called from the serpent Python, killed by him; they were celebrated at Delphi every four years. TheNemæan, which took their name from Nemæa, a city and forest of Peloponnesus, and were either instituted or restored by Hercules, after he had slain the lion of the Nemæan forest. They were solemnized every two years. And lastly, theIsthmian, celebrated upon the isthmus of Corinth, every four years, in honour of Neptune. Theseus112was the restorer of them, and they continued even after the ruin of Corinth. That persons might be present at these public sports with greater quiet and security, there was a general suspension of arms, and cessation of hostilities throughout all Greece, during the time of their celebration.In these games, which were solemnized with incredible magnificence, and drew together a prodigious concourse of spectators and combatants from all parts, a simple wreath was all the reward of the victors. In the Olympic games, it was composed of wild olive. In the Pythian, of laurel. In the Nemæan, of green parsley;113and in the Isthmian, of the same[pg lii]herb dried. The institutors of these games wished that it should be implied from hence, that honour alone, and not mean and sordid interest, ought to be the motive of great actions. Of what were men not capable, accustomed to act solely from so glorious a principle! We have seen in the Persian war,114that Tigranes, one of the most considerable captains in the army of Xerxes, having heard the prizes in the Grecian games described, cried out with astonishment, addressing himself to Mardonius, who commanded in chief,“Heavens! against what men are you leading us? Insensible to interest, they combat only for glory!”115Which exclamation, though looked upon by Xerxes as an effect of abject fear, abounds with sense and judgment.It was from the same principle that the Romans, whilst they bestowed upon other occasions crowns of gold of great value, persisted always in giving only a wreath of oaken leaves to him who had saved the life of a citizen.116“O manners, worthy of eternal remembrance!”cried Pliny, in relating this laudable custom,“O grandeur, truly Roman, that would assign no other reward but honour, for the preservation of a citizen! a service, indeed, above all reward; thereby sufficiently evincing their opinion, that it was criminal to save a man's life from the motive of lucre and interest!”O mores æternos, qui tanta opera honore solo donaverint; et cùm reliquas coronas auro commendarent, salutem civis in pretio esse noluerint, clarâ professione servari quidem hominem nefus esse lucri causâ!Amongst all the Grecian games, the Olympic held undeniably the first rank, and that for three reasons. They were sacred to Jupiter, the greatest of the gods; instituted by Hercules, the first of the heroes; and celebrated with more pomp and magnificence, amidst a greater concourse of spectators attracted from all parts, than any of the rest.If Pausanias may be believed,117women were prohibited to be present at them upon pain of death; and during their continuance, it was ordained, that no woman should approach the place where the games were celebrated, or pass on that side of the river Alpheus. One only was so bold as to violate this law, and slipt in disguise amongst those who were training the wrestlers. She was tried for the offence, and would have suffered the penalty enacted by the law, if the judges, in regard to her father, her brother, and her son, who had all been victors[pg liii]in the Olympic games, had not pardoned her offence, and saved her life.This law was very conformable with the manners of the Greeks, amongst whom the ladies were very reserved, seldom appeared in public, had separate apartments, calledGynæcea, and never ate at table with the men when strangers were present. It was certainly inconsistent with decency to admit them at some of the games, as those of wrestling and the Pancratium, in which the combatants fought naked.The same Pausanias tells us in another place,118that the priestess of Ceres had an honourable seat in these games, and that virgins were not denied the liberty of being present at them. For my part, I cannot conceive the reason of such inconsistency, which indeed seems incredible.The Greeks thought nothing comparable to the victory in these games. They looked upon it as the perfection of glory, and did not believe it permitted to mortals to desire any thing beyond it. Cicero assures us,119that with them it was no less honourable than the consular dignity in its original splendour with the ancient Romans. And in another place he says,120that to conquer at Olympia, was almost, in the estimation of the Grecians, more great and glorious, than to receive the honour of a triumph at Rome. Horace speaks in still stronger terms of this kind of victory. He is not afraid to say,121that“it exalts the victor above human nature; they were no longer men but gods.”We shall see hereafter what extraordinary honours were paid the victor, of which one of the most affecting was, to date the year with his name. Nothing could more effectually stimulate their endeavours, and make them regardless of expenses, than the assurance of immortalizing their names, which, through all future ages would be enrolled in their annals, and stand in the front of all laws made in the same year with the victory. To this motive may be added the joy of knowing, that their praises would be celebrated by the most famous poets, and form the subject of conversation in the most illustrious assemblies; for[pg liv]these odes were sung in every house, and formed a part in every entertainment. What could be a more powerful incentive to a people, who had no other object and aim than that of human glory?I shall confine myself upon this head to the Olympic games, which continued five days; and shall describe, in as brief a manner as possible, the several kinds of combats of which they were composed. M. Burette has treated this subject in several dissertations, printed in theMemoirs of the Academy of Belles Lettres; wherein purity, perspicuity, and elegance of style are united with profound erudition. I make no scruple in appropriating to my use the riches of my brethren; and, in what I have already said upon the Olympic games, have made very free with the late Abbé Massieu's remarks upon theOdesof Pindar.The combats which had the greatest share in the solemnity of the public games, were boxing, wrestling, the pancratium, the discus or quoit, and racing. To these may be added the exercises of leaping, throwing the dart, and that of the trochus or wheel; but as these were neither important nor of any great reputation, I shall content myself with having only mentioned them in this place. For the better methodizing the particulars of these games and exercises, it will be necessary to begin with an account of the Athletæ, or combatants.Of the Athletæ, or Combatants.The term Athletæ is derived from the Greek word ἆθλος, which signifies labour, combat. This name was given to those who exercised themselves with an intention to dispute the prizes in the public games. The art by which they formed themselves for these encounters, was called Gymnastic, from the Athletæ's practising naked.Those who were designed for this profession frequented, from their most tender age, the Gymnasia or Palæstræ, which were a kind of academies maintained for that purpose at the public expense. In these places, such young people were under the direction of different masters, who employed the most effectual methods to inure their bodies for the fatigues of the public games, and to train them for the combats. The regimen they were under was very hard and severe. At first they had no other nourishment than dried figs, nuts, soft cheese, and a coarse heavy sort of bread, called μάζα. They were absolutely[pg lv]forbidden the use of wine, and enjoined continence; which Horace expresses thus:122Qui studet optatam cursu contingere metamMulta tulit fecitque puer, sudavit et alsit,Abstinuit venere et vino.Who in th' Olympic race the prize would gain,Has borne from early youth fatigue and pain,Excess of heat and cold has often try'd,Love's softness banish'd, and the glass deny'd.St. Paul, by a comparison drawn from the Athletæ, exhorts the Corinthians, near whose city the Isthmian games were celebrated, to a sober and penitent life.“Those who strive,”says he,“for the mastery, are temperate in all things: Now they do it to obtain a corruptible crown, but we an incorruptible.”Tertullian uses the same thought to encourage the martyrs.123He makes a comparison from what the hopes of victory made the Athletæ endure. He repeats the severe and painful exercises they were obliged to undergo; the continual denial and constraint, in which they passed the best years of their lives; and the voluntary privation which they imposed upon themselves, of all that was most pleasing and grateful to their passions. It is true, the Athletæ did not always observe so severe a regimen, but at length substituted in its stead a voracity and indolence extremely remote from it.The Athletæ, before their exercises,124were rubbed with oils and ointments to make their bodies more supple and vigorous. At first they made use of a belt, with an apron or scarf fastened to it, for their more decent appearance in the combats; but one of the combatants happening to lose the victory by this covering's falling off, that accident was the occasion of sacrificing modesty to convenience, and retrenching the apron for the future. The Athletæ were naked only in some exercises, as wrestling, boxing, the pancratium, and the foot-race. They practised a kind of novitiate in the Gymnasia for ten months, to accomplish themselves in the several exercises by assiduous application; and this they did in the presence of such, as curiosity or idleness conducted to look on. But when the celebration of the Olympic games drew nigh, the Athletæ who were to appear in them were kept to double exercise.[pg lvi]Before they were admitted to combat, other proofs were required; as to birth, none but Greeks were to be received. It was also necessary, that their manners should be unexceptionable, and their condition free. No foreigner was admitted to combat in the Olympic games; and when Alexander, the son of Amyntas, king of Macedon, presented himself to dispute the prize, his competitors, without any regard to the royal dignity, opposed his reception as a Macedonian, and consequently a barbarian and a stranger; nor could the judges be prevailed upon to admit him, till he had proved in due form his family originally descended from the Argives.The persons who presided in the games were calledAgonothetæ,Athlothetæ, andHellanodicæ: they registered the name and country of each champion; and upon the opening of the games a herald proclaimed the names of the combatants. They were then made to take an oath, that they would religiously observe the several laws prescribed in each kind of combat, and do nothing contrary to the established orders and regulations of the games. Fraud, artifice, and excessive violence, were absolutely prohibited; and the maxim so generally received elsewhere,125that it is indifferent whether an enemy is conquered by deceit or valour, was banished from these combats. The address of a combatant, expert in all the niceties of his art, who knows how to shift and ward dexterously, to put the change upon his adversary with art and subtlety, and to improve the least advantages, must not be confounded here with the cowardly and knavish cunning of one who, without regard to the laws prescribed, employs the most unfair means to vanquish his competitor. Those who disputed the prize in the several kinds of combats, drew lots for their precedency in them.It is time to bring our champions to blows, and to run over the different kinds of combats, in which they exercised themselves.Of Wrestling.Wrestling is one of the most ancient exercises of which we have any knowledge, having been practised in the time of the patriarchs, as the wrestling of the angel with Jacob proves.126Jacob supported the angel's attack so vigorously, that the latter, perceiving he could not throw so rough a wrestler, was reduced to make him lame by touching the sinew of his thigh, which immediately shrunk up.[pg lvii]Wrestling, among the Greeks, as well as other nations, was practised at first with simplicity, little art, and in a natural manner; the weight of the body, and the strength of the muscles, having more share in it than address and skill. Theseus was the first that reduced it to method, and refined it by the rules of art. He was also the first who established the public schools, calledPalæstræ, where the young people had masters to instruct them in it.The wrestlers, before they began the combat, were rubbed all over in a rough manner, and afterwards anointed with oils, which added to the strength and flexibility of their limbs. But as this unction, by making the skin too slippery, rendered it difficult for them to take good hold of each other, they remedied that inconvenience, sometimes by rolling themselves in the dust of the Palæstra, sometimes by throwing a fine sand upon each other, kept for that purpose in the Xystæ, or porticoes of the Gymnasia.Thus prepared, the wrestlers began their combat. They were matched two against two, and sometimes several couples contended at the same time. In this combat, the whole aim and design of the wrestlers was to throw their adversary upon the ground. Both strength and art were employed for this purpose: they seized each other by the arms, drew forwards, pushed backwards, used many distortions and twistings of the body; locking their limbs into each other's, seizing by the neck, throttling, pressing in their arms, struggling, plying on all sides, lifting from the ground, dashing their heads together like rams, and twisting one another's necks. The most considerable advantage in the wrestler's art, was to make himself master of his adversary's legs, of which a fall was the immediate consequence. From whence Plautus says in hisPseudolus, speaking of wine,“He is a dangerous wrestler, he presently trips up the heels.”127The Greek terms υποσκελίζειν and πτερνίζειν, and the Latin wordsupplantare, seem to imply, that one of these arts consisted in stooping down to seize the antagonist under the soles of his feet, and in raising them up to give him a fall.In this manner the Athletæ wrestled standing, the combat ending with the fall of one of the competitors. But when it happened that the wrestler who was down, drew his adversary along with him, either by art or accident, the combat continued upon the sand, the antagonists tumbling and twining with each other in a thousand different ways, till one of them got uppermost, and compelled the other to ask quarter, and confess[pg lviii]himself vanquished. There was a third sort of wrestling, called Ἀκροχειρισμὸς, from the Athletæ's using only their hands in it, without taking hold of the body, as in the other kinds; and this exercise served as a prelude to the greater combat. It consisted in intermingling their fingers, and in squeezing them with all their force; in pushing one another, by joining the palms of their hands together; in twisting their fingers, wrists, and other joints of the arm, without the assistance of any other member; and the victory was his, who obliged his opponent to ask quarter.The combatants were to fight three times successively, and to throw their antagonists at least twice, before the prize could be adjudged to them.Homer describes the wrestling of Ajax and Ulysses; Ovid, that of Hercules and Achelous; Lucan, of Hercules and Antæus; and Statius, in hisThebaid, that of Tydeus and Agylleus.128The wrestlers of greatest reputation amongst the Greeks, were Milo of Crotona, whose history I have related elsewhere at large, and Polydamas. The latter, alone and without arms, killed a furious lion upon mount Olympus, in imitation of Hercules, whom he proposed to himself as a model in this action. Another time having seized a bull by one of his hinder legs, the beast could not get loose without leaving his hoof in his hands. He could hold a chariot behind, while the coachman whipt his horses in vain to make them go forward. Darius Nothus, king of Persia, hearing of his prodigious strength, was desirous of seeing him, and invited him to Susa. Three soldiers of that Prince's guard, and of that band which the Persians called“immortal,”esteemed the most warlike of their troops, were ordered to fall upon him. Our champion fought and killed them all three.Of Boxing, or the Cestus.Boxing is a combat at blows with the fist, from whence it derives its name. The combatants covered their fists with a kind of offensive arms, calledCestus, and their heads with a sort of leather cap, to defend their temples and ears, which were most exposed to blows, and to deaden their violence. The Cestus was a kind of gauntlet, or glove, made of straps of leather, and plated with brass, lead or iron. Their use was to[pg lix]strengthen the hands of the combatants, and to add violence to their blows.Sometimes the Athletæ came immediately to the most violent blows, and began their onset in the most furious manner. Sometimes whole hours passed in harassing and fatiguing each other, by a continual extension of their arms, rendering each other's blows ineffectual, and endeavouring by that sparring to keep off their adversary. But when they fought with the utmost fury, they aimed chiefly at the head and face, which parts they were most careful to defend, by either avoiding or parrying the blows made at them. When a combatant came on to throw himself with all his force and vigour upon another, they had a surprising address in avoiding the attack, by a nimble turn of the body, which threw the imprudent adversary down, and deprived him of the victory.However fierce the combatants were against each other, their being exhausted by the length of the combat, would frequently reduce them to the necessity of making a truce; upon which the battle was suspended by mutual consent for some minutes, that were employed in recovering their fatigue, and rubbing off the sweat in which they were bathed: after which they renewed the fight, till one of them, by letting fall his arms through weakness and faintness, explained that he could no longer support the pain or fatigue, and desired quarter; which was confessing himself vanquished.Boxing was one of the roughest and most dangerous of the gymnastic combats; because, besides the danger of being crippled, the combatants ran the hazard of their lives. They sometimes fell down dead, or dying upon the sand; though that seldom happened, except the vanquished person persisted too long in not acknowledging his defeat: yet it was common for them to quit the fight with a countenance so disfigured, that it was not easy to know them afterwards; carrying away with them the sad marks of their vigorous resistance, such as bruises and contusions in the face, the loss of an eye, their teeth knocked out, their jaws broken, or some more considerable fracture.We find in the poets, both Latin and Greek, several descriptions of this kind of combat. In Homer, that of Epeus and Euryalus; in Theocritus, of Pollux and Amycus; in Apollonius Rhodius, the same battle of Pollux and Amycus; in Virgil, that of Dares and Entellus; and in Statius, and Valerius Flaccus, of several other combatants.129[pg lx]Of the Pancratium.The Pancratium was so called from two Greek words,130which signify that the whole force of the body was necessary for succeeding in it. It united boxing and wrestling in the same fight, borrowing from one its manner of struggling and flinging, and from the other, the art of dealing blows and of avoiding them with success. In wrestling it was not permitted to strike with the hand, nor in boxing to seize each other in the manner of the wrestlers; but in the Pancratium, it was not only allowed to make use of all the gripes and artifices of wrestling, but the hands and feet, and even the teeth and nails, might be employed to conquer an antagonist.This combat was the most rough and dangerous. A Pancratiast in the Olympic games (called Arrichion, or Arrachion,) perceiving himself almost suffocated by his adversary, who had got fast hold of him by the throat, at the same time that he held him by the foot, broke one of his enemy's toes, the extreme anguish of which obliged him to ask quarter at the very instant that Arrichion himself expired. The Agonothetæ crowned Arrichion, though dead, and proclaimed him victor. Philostratus has left us a very lively description of a painting, which represented this combat.Of the Discus, or Quoit.The Discus was a kind of quoit of a round form, made sometimes of wood, but more frequently of stone, lead, or other metal; as iron or brass. Those who used this exercise were called Discoboli, that is, flingers of the Discus. The epithet κατωμάδιος, which signifies“borne upon the shoulders,”given to this instrument by Homer, sufficiently shows, that it was of too great a weight to be carried from place to place in the hands only, and that the shoulders were necessary for the support of such a burden for any length of time.The intent of this exercise, as of almost all the others, was to invigorate the body, and to make men more capable of supporting the weight and use of arms. In war they were often obliged to carry such loads, as appear excessive in these days, either of provisions, fascines, palisades; or in scaling of walls, when, to equal the height of them, several of the besiegers mounted upon the shoulders of each other.The Athletæ, in hurling the Discus, put themselves into[pg lxi]the posture best adapted to add force to their cast; that is, they advanced one foot, upon which they leaned the whole weight of their bodies. They then poised the Discus in their hands, and whirling it round several times almost horizontally, to add force to its motion, they threw it off with the joint strength of hands, arms, and body, which had all a share in the vigour of the discharge. He that flung the Discus farthest was the victor.The most famous painters and sculptors of antiquity, in their endeavours to represent naturally the attitudes of the Discoboli, have left to posterity many masterpieces in their several arts. Quintilian exceedingly extols a statue of that kind, which had been finished with infinite care and application by the celebrated Myron:“What can be more finished,”says he,“or express more happily the muscular distortions of the body in the exercise of the Discus, than the Discobolus of Myron?”131Of the Pentathlum.The Greeks gave this name to an exercise composed of five others. It is the common opinion, that those five exercises were wrestling, running, leaping, throwing the dart, and the Discus. It is believed that this sort of combat was decided in one day, and sometimes the same morning: and that to obtain the prize, which was single, it was required that a combatant should be the victor in all those exercises.The exercise of leaping, and throwing the javelin, of which the first consisted in leaping a certain length, and the other in hitting a mark with a javelin at a certain distance, contributed to the forming of a soldier, by making him nimble and active in battle, and expert in flinging the spear and dart.Of Races.Of all the exercises which the Athletæ cultivated with so much pains and industry to enable them to appear in the public games, running held the foremost rank. The Olympic games generally opened with races, and were solemnized at first with no other exercise.The place where the Athletæ exercised themselves in running was generally called theStadiumby the Greeks; as was that wherein they disputed in earnest for the prize. As the lists or[pg lxii]course for these games was at first but one Stadium132in length, it took its name from its measure, and was called the Stadium, whether precisely of that extent, or of a much greater. Under that denomination was included not only the space in which the Athletæ ran, but also that which contained the spectators of the gymnastic games. The place where the Athletæ contended was called Scamma, from its lying lower than the rest of the Stadium, on each side of which, and at the extremity ran an ascent or kind of terrace, covered with seats and benches, upon which the spectators were seated. The most remarkable parts of the Stadium were its entrance, middle, and extremity.The entrance of the course, from whence the competitors started, was marked at first only by a line drawn on the sand from side to side of the Stadium. To that at length was substituted a kind of barrier, which was only a cord strained tight in the front of the horses or men that were to run. It was sometimes a rail of wood. The opening of this barrier was the signal for the racers to start.The middle of the Stadium was remarkable only by the circumstance of having the prizes allotted to the victors set up there. St. Chrysostom133draws a fine comparison from this custom.“As the judges,”says he,“in the races and other games, expose in the midst of the Stadium, to the view of the champions, the crowns which they are to receive; in like manner the Lord, by the mouth of his prophets, has placed in the midst of the course, the prizes which he designs for those who have the courage to contend for them.”At the extremity of the Stadium was a goal, where the footraces ended, but in those of chariots and horses they were to run several times round it without stopping, and afterwards conclude the race by regaining the other extremity of the lists, from whence they started.There were three kinds of races, the chariot, the horse, and the footrace. I shall begin with the last, as the most simple, natural, and ancient.[pg lxiii]1. Of the Foot-race.The runners, of whatever number they were, ranged themselves in a line, after having drawn lots for their places. Whilst they waited the signal to start, they practised, by way of prelude, various motions to awaken their activity, and to keep their limbs pliable and in a right temper.134They kept themselves in wind by small leaps, and making little excursions, that were a kind of trial of their speed and agility. Upon the signal being given they flew towards the goal, with a rapidity scarce to be followed by the eye, which was solely to decide the victory. For the Agonistic laws prohibited, under the penalty of infamy, the attaining it by any foul method.In the simple race the extent of the Stadium was run but once, at the end of which the prize attended the victor, that is, he who came in first. In the race called Δίαυλος, the competitors ran twice that length; that is, after having arrived at the goal, they returned to the barrier. To these may be added a third sort, called Δολιχὸς, which was the longest of all, as its name implies, and was composed of several Diauli. Sometimes it consisted of twenty-four Stadia backwards and forwards, turning twelve times round the goal.There were some runners in ancient times, as well among the Greeks as Romans, who have been much celebrated for their swiftness. Pliny tells us,135that it was thought prodigious in Phidippides to run eleven hundred and forty Stadia136between Athens and Lacedæmon in the space of two days, till Anystis of the latter place, and Philonides, the runner of Alexander the Great, went twelve hundred Stadia137in one day, from Sicyon to Elis. These runners were denominated ἡμεροδρόμους[pg lxiv]as we find in that passage of Herodotus, which mentions Phidippides.138In the consulate of Fonteius and Vipsanus, in the reign of Nero, a boy of nine years old ran seventy-five thousand paces139between noon and night. Pliny adds, that in his time there were runners, who ran one hundred and sixty thousand paces140in the circus. Our wonder at such a prodigious speed will increase, (continues he,)141if we reflect, that when Tiberius went to Germany to his brother Drusius, then at the point of death, he could not arrive there in less than four-and-twenty hours, though the distance was but two hundred thousand paces,142and he changed his carriage three times,143and went with the utmost diligence.2. Of the Horse-races.The race of a single horse with a rider was less celebrated among the ancients, yet it had its favourers amongst the most considerable persons, and even kings themselves, and was attended with uncommon glory to the victor. Pindar, in his first ode, celebrates a victory of this kind, obtained by Hiero, king of Syracuse, to whom he gives the title of Κέλης, that is,“Victor in the horse-race;”which name was given to the horses carrying only a single rider, Κέλητες. Sometimes the rider led another horse by the bridle, and then the horses were calledDesultorii, and their ridersDesultores; because, after a number of turns in the Stadium, they changed horses, by dexterously vaulting from one to the other. A surprising address was necessary upon this occasion, especially in an age unacquainted with the use of stirrups, and when the horses had no saddles, which made the leap still more difficult. Among the African troops there were also cavalry,144calledDesultores, who vaulted from one horse to another, as occasion required; and these were generally Numidians.3. Of the Chariot-races.This kind of race was the most renowned of all the exercises used in the games of the ancients, and that from whence most honour redounded to the victors; which is not to be wondered[pg lxv]at, if we consider whence it arose. It is plain that it was derived from the constant custom of princes, heroes, and great men, of fighting in battle upon chariots. Homer has an infinity of examples of this kind. This custom being admitted, it is natural to suppose it very agreeable to these heroes, to have their charioteers as expert as possible in driving, as their success depended, in a very great measure, upon the address of their drivers. It was anciently, therefore, only to persons of the first consideration that this office was confided. Hence arose a laudable emulation to excel others in the art of guiding a chariot, and a kind of necessity to practise it very much, in order to succeed. The high rank of the persons who made use of chariots ennobled, as it always happens, an exercise peculiar to them. The other exercises were adapted to private soldiers and horsemen, as wrestling, running, and the single horse-race; but the use of chariots in the field was always reserved to princes, and generals of armies.Hence it was, that all those who presented themselves in the Olympic games to dispute the prize in the chariot-races, were persons considerable either for their riches, their birth, their employments, or great actions. Kings themselves eagerly aspired to this glory, from the belief that the title of victor in these games was scarce inferior to that of conqueror, and that the Olympic palm added new dignity to the splendours of a throne. Pindar's odes inform us, that Gelon and Hiero, kings of Syracuse, were of that opinion. Dionysius, who reigned there long after them, carried the same ambition much higher. Philip of Macedon had these victories stampt upon his coins, and seemed as much gratified with them as with those obtained against the enemies of his state. All the world knows the answer of Alexander the Great on this subject.145When his friends asked him whether he would not dispute the prize of the races in these games?“Yes,”said he,“if kings were to be my antagonists.”Which shows, that he would not have disdained these contests, if there had been competitors in them worthy of him.The chariots were generally drawn by two or four horses, ranged abreast;bigæ,quadrigæ. Sometimes mules supplied the place of horses, and then the chariot was called ἀπήνη. Pindar, in the fifth ode of his first book, celebrates one Psaumis, who had obtained a triple victory; one by a chariot drawn by four horses, τεθρίππῳ; another by one drawn by mules, ἀπήνη; and the third by a single horse, κέλητι, which the title of the ode expresses.[pg lxvi]These chariots, upon a signal given, started together from a place calledCarceres. Their places were regulated by lot, which was not an indifferent circumstance as to the victory; for as they were to turn round a boundary, the chariot on the left was nearer than those on the right, which consequently had a greater compass to take. It appears from several passages in Pindar, and especially from one in Sophocles, which I shall cite very soon, that they ran twelve times round the Stadium. He that came in first the twelfth round was victor. The chief art consisted in taking the best ground at the turning of the boundary: for if the charioteer drove too near it, he was in danger of dashing the chariot to pieces; and if he kept too wide of it, his nearest antagonist might cut between him, and get foremost.It is obvious that these chariot-races could not be run without some danger; for as the motion146of the wheels was very rapid, and it was requisite to graze against the boundary in turning, the least error in driving would have broken the chariot in pieces, and might have dangerously wounded the charioteer. An example of which we find in theElectraof Sophocles, who gives an admirable description of a chariot-race run by ten competitors. The pretended Orestes, at the twelfth and last round, which was to decide the victory, having only one antagonist, the rest having been thrown out, was so unfortunate as to break one of his wheels against the boundary, and falling out of his seat entangled in the reins, the horses dragged him violently forwards along with them, and tore him to pieces. But this very seldom happened. To avoid such danger, Nestor gave the following directions to his son Antilochus, who was going to dispute the prize in the chariot-race.147“My son,”says he,“drive your horses as near as possible to the boundary; for which reason, always inclining your body over your chariot, get the left of your competitors, and encouraging the horse on the right, give him the rein, whilst the near horse, hard held, turns the boundary so close that the nave of the wheel seems to graze upon it; but have a care of running against the stone, lest you wound your horses, and dash the chariot in pieces.”Father Montfaucon mentions a difficulty, in his opinion of much consequence, in regard to the places of those who contended for the prize in the chariot-race. They all started indeed from the same line, and at the same time, and so far[pg lxvii]had no advantage of each other; but he, whose lot gave him the first place, being nearest the boundary at the end of the career, and having but a small compass to describe in turning about it, had less way to make than the second, third, fourth, &c. especially when the chariots were drawn by four horses, which took up a greater space between the first and the others, and obliged them to make a larger circle in coming round. This advantage twelve times together, as must happen, admitting the Stadium was to be run round twelve times, gave such a superiority to the first, as seemed to assure him infallibly of the victory against all his competitors. To me it seems, that the fleetness of the horses, joined with the address of the driver, might countervail this odds; either by getting before the first, or by taking his place; if not in the first, at least in some of the subsequent rounds; for it is not to be supposed, that in the progress of the race the antagonists always continued in the same order in which they started. They often changed places in a short interval of time, and in that variety and vicissitude consisted all the diversion of the spectators.It was not required, that those who aspired to the victory should enter the lists, and drive their chariots in person. Their being spectators of the games, or even sending their horses thither, was sufficient; but in either case, it was previously necessary to register the names of the persons for whom the horses were to run, either in the chariot or single horse-races.At the time that the city of Potidæa surrendered to Philip, three couriers brought him advices; the first, that the Illyrians had been defeated in a great battle by his general Parmenio; the second, that he had carried the prize of the horse-race in the Olympic games; and the third, that the queen was delivered of a son. Plutarch seems to insinuate, that Philip was equally delighted with each of these circumstances.148Hiero sent horses to Olympia, to run for the prize, and caused a magnificent pavilion to be erected for them.149Upon this occasion Themistocles harangued the Greeks, to persuade them to pull down the tyrant's pavilion, who had refused his aid against the common enemy, and to hinder his horses from running with the rest. It does not appear that any regard was had to this remonstrance; for we find, by one of Pindar's odes, composed in honour of Hiero, that he won the prize in the equestrian races.No one ever carried the ambition of making a great figure[pg lxviii]in the public games of Greece so far as Alcibiades,150in which he distinguished himself in the most splendid manner, by the great number of horses and chariots which he kept only for the races. There never was either private person or king that sent, as he did, seven chariots at once to the Olympic games, wherein he carried the first, second, and third prizes; an honour no one ever had before him. The famous poet Euripides celebrated these victories in an ode, of which Plutarch has preserved a fragment. The victor, after having made a sumptuous sacrifice to Jupiter, gave a magnificent feast to the innumerable multitude of spectators at the games. It is not easy to comprehend, how the wealth of a private person should suffice for so enormous an expense: but Antisthenes, the scholar of Socrates, who relates what he saw, informs us, that many cities of the allies, in emulation of each other, supplied Alcibiades with all things necessary for the support of such incredible magnificence; equipages, horses, tents, sacrifices, the most exquisite provisions, the most delicate wines; in a word, all that was necessary to the support of his table or train. The passage is remarkable; for the same author assures us, that this was not only done when Alcibiades went to the Olympic games, but in all his military expeditions and journeys by land or sea.“Wherever,”says he,“Alcibiades travelled, he made use of four of the allied cities as his servants. Ephesus furnished him with tents, as magnificent as those of the Persians; Chios took care to provide for his horses; Cyzicum supplied him with sacrifices, and provisions for his table; and Lesbos gave him wine, with whatever else was requisite for his house.”I must not omit, in speaking of the Olympic games, that the ladies were admitted to dispute the prize in them as well as the men; and that many of them obtained it. Cynisca, sister of Agesilaus, king of Sparta, first opened this new path of glory to her sex, and was proclaimed conqueror in the race of chariots with four horses.151This victory, of which till then there had been no example, did not fail of being celebrated with all possible splendour.152A magnificent monument was erected at Sparta in honour of Cynisca;153and the Lacedæmonians, though otherwise very little sensible to the charms of poetry, appointed a poet to transmit this new triumph to posterity, and to immortalize its memory by an inscription in verse. She herself dedicated a chariot of brass, drawn by four horses, in[pg lxix]the temple of Delphi;154in which the charioteer was also represented; a certain proof that she did not drive it herself. In process of time, the picture of Cynisca, drawn by the famous Apelles, was annexed to it, and the whole adorned with many inscriptions in honour of that Spartan heroine.155Of the honours and rewards granted to the victors.These honours and rewards were of several kinds. The acclamations of the spectators in honour of the victors were only a prelude to the prizes designed them. These prizes were different wreaths of wild olive, pine, parsley, or laurel, according to the different places where the games were celebrated. Those crowns were always attended with branches of palm, that the victors carried in their right hands; which custom, according to Plutarch,156arose (perhaps) from a property of the palm-tree, which displays new vigour the more endeavours are used to crush or bend it, and is a symbol of the courage and resistance of the champion who had obtained the prize. As he might be victor more than once in the same games, and sometimes on the same day, he might also receive several crowns and palms.When the victor had received the crown and palm, a herald, preceded by a trumpet, conducted him through the Stadium, and proclaimed aloud the name and country of the successful champion, who passed in that kind of review before the people, whilst they redoubled their acclamations and applauses at the sight of him.When he returned to his own country, the people came out in a body to meet him, and conducted him into the city, adorned with all the marks of his victory, and riding upon a chariot drawn by four horses. He made his entry not through the gates, but through a breach purposely made in the walls. Lighted torches were carried before him, and a numerous train followed to do honour to the procession.The athletic triumph almost always concluded with feasts made for the victors, their relations, and friends, either at the expense of the public, or by private individuals, who regaled not only their families and friends, but often a great part of the spectators. Alcibiades,157after having sacrificed to the Olympian Jupiter, which was always the first care of the victor, treated the whole assembly. Leophron did the same, as Athenæus[pg lxx]reports;158who adds, that Empedocles of Agrigentum, having conquered in the same games, and not having it in his power, being a Pythagorean, to regale the people with flesh or fish, caused an ox to be made of a paste, composed of myrrh, incense, and all sorts of spices, of which pieces were given to all who were present.One of the most honourable privileges granted to the Athletic victors, was the right of precedency at the public games. At Sparta it was a custom for the king to take them with him in military expeditions, to fight near his person, and to be his guard; which, with reason, was judged very honourable. Another privilege, in which advantage was united with honour, was that of being maintained for the rest of their lives at the expense of their country. That this expense might not become too chargeable to the state, Solon159reduced the pension of a victor in the Olympic games to five hundred drachmas;160in the Isthmian to a hundred;161and in the rest in proportion. The victor and his country considered this pension, less as a relief of the champion's indigence, than as a mark of honour and distinction. They were also exempted from all civil offices and employments.The celebration of the games being over, one of the first cares of the magistrates, who presided in them, was to inscribe, in the public register, the name and country of the Athletæ who had carried the prizes, and to annex the species of combat in which they had been victorious. The chariot-race had the preference to all other games. Hence the historians, who date occurrences by the Olympiads, as Thucydides, Dionysius of Halicarnassus, Diodorus Siculus, and Pausanias, almost always express the Olympiad by the name and country of the victors in that race.The praises of the victorious Athletæ were amongst the Greeks one of the principal subjects of their lyric poetry. We find, that all the odes of the four books of Pindar turn upon it, each of which takes its title from the games in which the combatants signalized themselves, whose victories those poems celebrate. The poet, indeed, frequently enriches his matter, by calling in to the champion's assistance, incapable alone of inspiring all the enthusiasm necessary, the aid of the gods, heroes, and princes, who have any relation to his subject; and to support the flights of imagination, to which he abandons himself. Before Pindar, the poet Simonides practised the[pg lxxi]same manner of writing, intermingling the praises of the gods and heroes with those of the champions, whose victories he sang. It is related upon this head,162that one of the victors in boxing, called Scopas, having agreed with Simonides for a poem upon his victory, the poet, according to custom, after having given the highest praises to the champion, expatiated in a long digression to the honour of Castor and Pollux. Scopas, satisfied in appearance with the performance of Simonides, paid him however only the third part of the sum agreed on, referring him for the remainder to the Tyndaridæ, whom he had celebrated so well. And in fact he was well paid by them, if we may believe the sequel; for, at the feast given by the champion, whilst the guests were at table, a servant came to Simonides, and told him, that two men, covered with dust and sweat, were at the door, and desired to speak with him in all haste. He had scarce set his foot out of the chamber, in order to go to them, when the roof fell in, and crushed the champion, with all his guests, to death.Sculpture united with poetry to perpetuate the fame of the champions. Statues were erected to the victors, especially in the Olympic games, in the very place where they had been crowned, and sometimes in that of their birth also; which was commonly done at the expense of their country. Amongst the statues which adorned Olympia, were those of several children of ten or twelve years old, who had obtained the prize at that age in the Olympic games. They did not only raise such monuments to the champions, but to the very horses, to whose swiftness they were indebted for the Agonistic crown: and Pausanias163mentions one, which was erected in honour of a mare, called Aura, whose history is worth repeating. Phidolas her rider, having fallen off in the beginning of the race, the mare continued to run in the same manner as if he had been upon her back. She outstripped all the rest; and upon the sound of the trumpets, which was usual toward the end of the race to animate the competitors, she redoubled her vigour and courage, turned round the goal; and, as if she had been sensible that she had gained the victory, presented herself before the judges of the games. The Eleans declared Phidolas victor, with permission to erect a monument to himself and the mare, that had served him so well.[pg lxxii]

Of the Games and Combats.Games and combats made a part of the religion, and had a share in almost all the festivals of the ancients; and for that reason it is proper that they should find a place in this Work. Whether we consider their origin, or the design of their institution, we shall not be surprised at their being so prevalent in the best governed states.Hercules, Theseus, Castor and Pollux, and the greatest heroes of antiquity, were not only the institutors or restorers of them, but thought it glorious to share in the exercise of them, and meritorious to succeed therein. These subduers of monsters, and of the common enemies of mankind, thought it no disgrace to them, to aspire to the victories in these combats; nor that the new wreaths with which their brows were encircled in the solemnization of these games, detracted from the lustre of those they had before acquired. Hence the most famous poets made these combats the subject of their verses; the beauty of whose poetry, whilst it immortalized themselves, seemed to promise an eternity of fame to those whose victories it celebrated. Hence arose that uncommon ardour which animated all Greece, to tread in the steps of those ancient heroes, and like them, to signalize themselves in the public combats.A reason more solid, and originating in the very nature of these combats, and of the people who used them, may be given for their prevalence. The Greeks, by nature warlike, and equally intent upon forming the bodies and minds of their youth, introduced these exercises, and annexed honours to them, in order to prepare the younger sort for the profession of arms, to confirm their health, to render them stronger and more robust, to inure them to fatigues, and to make them intrepid in close fight, in which, the use of fire-arms being then unknown, strength of body generally decided the victory. These athletic exercises supplied the place of those in use amongst our nobility, as dancing, fencing, riding the great horse, &c.; but they did not confine themselves to a graceful mien, nor to the beauties of a shape and face; they were for joining strength to the charms of person.[pg li]It is true, these exercises, so illustrious by their founders, and so useful in the ends at first proposed from them, introduced public masters, who taught them to young persons, and from practising them with success, made public show and ostentation of their skill. This sort of men applied themselves solely to the practice of this art, and carrying it to an excess, they formed it into a kind of science, by the addition of rules and refinements; often challenging each other out of a vain emulation, till at length they degenerated into a profession of people, who, without any other employment or merit, exhibited themselves as a sight for the diversion of the public. Our dancing-masters are not unlike them in this respect, whose natural and original designation was to teach youth a graceful manner of walking, and a good address; but now we see them mount the stage, and perform ballets in the garb of comedians, capering, jumping, skipping, and making variety of strange unnatural motions. We shall see in the sequel, what opinion the wiser among the ancients had of their professed combatants and wrestling-masters.There were four games solemnized in Greece. TheOlympic, so called from Olympia, otherwise Pisa, a town of Elis in Peloponnesus, near which they were celebrated, after the expiration of every four years, in honour of Jupiter Olympicus. ThePythian, sacred to Apollo Pythius,111so called from the serpent Python, killed by him; they were celebrated at Delphi every four years. TheNemæan, which took their name from Nemæa, a city and forest of Peloponnesus, and were either instituted or restored by Hercules, after he had slain the lion of the Nemæan forest. They were solemnized every two years. And lastly, theIsthmian, celebrated upon the isthmus of Corinth, every four years, in honour of Neptune. Theseus112was the restorer of them, and they continued even after the ruin of Corinth. That persons might be present at these public sports with greater quiet and security, there was a general suspension of arms, and cessation of hostilities throughout all Greece, during the time of their celebration.In these games, which were solemnized with incredible magnificence, and drew together a prodigious concourse of spectators and combatants from all parts, a simple wreath was all the reward of the victors. In the Olympic games, it was composed of wild olive. In the Pythian, of laurel. In the Nemæan, of green parsley;113and in the Isthmian, of the same[pg lii]herb dried. The institutors of these games wished that it should be implied from hence, that honour alone, and not mean and sordid interest, ought to be the motive of great actions. Of what were men not capable, accustomed to act solely from so glorious a principle! We have seen in the Persian war,114that Tigranes, one of the most considerable captains in the army of Xerxes, having heard the prizes in the Grecian games described, cried out with astonishment, addressing himself to Mardonius, who commanded in chief,“Heavens! against what men are you leading us? Insensible to interest, they combat only for glory!”115Which exclamation, though looked upon by Xerxes as an effect of abject fear, abounds with sense and judgment.It was from the same principle that the Romans, whilst they bestowed upon other occasions crowns of gold of great value, persisted always in giving only a wreath of oaken leaves to him who had saved the life of a citizen.116“O manners, worthy of eternal remembrance!”cried Pliny, in relating this laudable custom,“O grandeur, truly Roman, that would assign no other reward but honour, for the preservation of a citizen! a service, indeed, above all reward; thereby sufficiently evincing their opinion, that it was criminal to save a man's life from the motive of lucre and interest!”O mores æternos, qui tanta opera honore solo donaverint; et cùm reliquas coronas auro commendarent, salutem civis in pretio esse noluerint, clarâ professione servari quidem hominem nefus esse lucri causâ!Amongst all the Grecian games, the Olympic held undeniably the first rank, and that for three reasons. They were sacred to Jupiter, the greatest of the gods; instituted by Hercules, the first of the heroes; and celebrated with more pomp and magnificence, amidst a greater concourse of spectators attracted from all parts, than any of the rest.If Pausanias may be believed,117women were prohibited to be present at them upon pain of death; and during their continuance, it was ordained, that no woman should approach the place where the games were celebrated, or pass on that side of the river Alpheus. One only was so bold as to violate this law, and slipt in disguise amongst those who were training the wrestlers. She was tried for the offence, and would have suffered the penalty enacted by the law, if the judges, in regard to her father, her brother, and her son, who had all been victors[pg liii]in the Olympic games, had not pardoned her offence, and saved her life.This law was very conformable with the manners of the Greeks, amongst whom the ladies were very reserved, seldom appeared in public, had separate apartments, calledGynæcea, and never ate at table with the men when strangers were present. It was certainly inconsistent with decency to admit them at some of the games, as those of wrestling and the Pancratium, in which the combatants fought naked.The same Pausanias tells us in another place,118that the priestess of Ceres had an honourable seat in these games, and that virgins were not denied the liberty of being present at them. For my part, I cannot conceive the reason of such inconsistency, which indeed seems incredible.The Greeks thought nothing comparable to the victory in these games. They looked upon it as the perfection of glory, and did not believe it permitted to mortals to desire any thing beyond it. Cicero assures us,119that with them it was no less honourable than the consular dignity in its original splendour with the ancient Romans. And in another place he says,120that to conquer at Olympia, was almost, in the estimation of the Grecians, more great and glorious, than to receive the honour of a triumph at Rome. Horace speaks in still stronger terms of this kind of victory. He is not afraid to say,121that“it exalts the victor above human nature; they were no longer men but gods.”We shall see hereafter what extraordinary honours were paid the victor, of which one of the most affecting was, to date the year with his name. Nothing could more effectually stimulate their endeavours, and make them regardless of expenses, than the assurance of immortalizing their names, which, through all future ages would be enrolled in their annals, and stand in the front of all laws made in the same year with the victory. To this motive may be added the joy of knowing, that their praises would be celebrated by the most famous poets, and form the subject of conversation in the most illustrious assemblies; for[pg liv]these odes were sung in every house, and formed a part in every entertainment. What could be a more powerful incentive to a people, who had no other object and aim than that of human glory?I shall confine myself upon this head to the Olympic games, which continued five days; and shall describe, in as brief a manner as possible, the several kinds of combats of which they were composed. M. Burette has treated this subject in several dissertations, printed in theMemoirs of the Academy of Belles Lettres; wherein purity, perspicuity, and elegance of style are united with profound erudition. I make no scruple in appropriating to my use the riches of my brethren; and, in what I have already said upon the Olympic games, have made very free with the late Abbé Massieu's remarks upon theOdesof Pindar.The combats which had the greatest share in the solemnity of the public games, were boxing, wrestling, the pancratium, the discus or quoit, and racing. To these may be added the exercises of leaping, throwing the dart, and that of the trochus or wheel; but as these were neither important nor of any great reputation, I shall content myself with having only mentioned them in this place. For the better methodizing the particulars of these games and exercises, it will be necessary to begin with an account of the Athletæ, or combatants.Of the Athletæ, or Combatants.The term Athletæ is derived from the Greek word ἆθλος, which signifies labour, combat. This name was given to those who exercised themselves with an intention to dispute the prizes in the public games. The art by which they formed themselves for these encounters, was called Gymnastic, from the Athletæ's practising naked.Those who were designed for this profession frequented, from their most tender age, the Gymnasia or Palæstræ, which were a kind of academies maintained for that purpose at the public expense. In these places, such young people were under the direction of different masters, who employed the most effectual methods to inure their bodies for the fatigues of the public games, and to train them for the combats. The regimen they were under was very hard and severe. At first they had no other nourishment than dried figs, nuts, soft cheese, and a coarse heavy sort of bread, called μάζα. They were absolutely[pg lv]forbidden the use of wine, and enjoined continence; which Horace expresses thus:122Qui studet optatam cursu contingere metamMulta tulit fecitque puer, sudavit et alsit,Abstinuit venere et vino.Who in th' Olympic race the prize would gain,Has borne from early youth fatigue and pain,Excess of heat and cold has often try'd,Love's softness banish'd, and the glass deny'd.St. Paul, by a comparison drawn from the Athletæ, exhorts the Corinthians, near whose city the Isthmian games were celebrated, to a sober and penitent life.“Those who strive,”says he,“for the mastery, are temperate in all things: Now they do it to obtain a corruptible crown, but we an incorruptible.”Tertullian uses the same thought to encourage the martyrs.123He makes a comparison from what the hopes of victory made the Athletæ endure. He repeats the severe and painful exercises they were obliged to undergo; the continual denial and constraint, in which they passed the best years of their lives; and the voluntary privation which they imposed upon themselves, of all that was most pleasing and grateful to their passions. It is true, the Athletæ did not always observe so severe a regimen, but at length substituted in its stead a voracity and indolence extremely remote from it.The Athletæ, before their exercises,124were rubbed with oils and ointments to make their bodies more supple and vigorous. At first they made use of a belt, with an apron or scarf fastened to it, for their more decent appearance in the combats; but one of the combatants happening to lose the victory by this covering's falling off, that accident was the occasion of sacrificing modesty to convenience, and retrenching the apron for the future. The Athletæ were naked only in some exercises, as wrestling, boxing, the pancratium, and the foot-race. They practised a kind of novitiate in the Gymnasia for ten months, to accomplish themselves in the several exercises by assiduous application; and this they did in the presence of such, as curiosity or idleness conducted to look on. But when the celebration of the Olympic games drew nigh, the Athletæ who were to appear in them were kept to double exercise.[pg lvi]Before they were admitted to combat, other proofs were required; as to birth, none but Greeks were to be received. It was also necessary, that their manners should be unexceptionable, and their condition free. No foreigner was admitted to combat in the Olympic games; and when Alexander, the son of Amyntas, king of Macedon, presented himself to dispute the prize, his competitors, without any regard to the royal dignity, opposed his reception as a Macedonian, and consequently a barbarian and a stranger; nor could the judges be prevailed upon to admit him, till he had proved in due form his family originally descended from the Argives.The persons who presided in the games were calledAgonothetæ,Athlothetæ, andHellanodicæ: they registered the name and country of each champion; and upon the opening of the games a herald proclaimed the names of the combatants. They were then made to take an oath, that they would religiously observe the several laws prescribed in each kind of combat, and do nothing contrary to the established orders and regulations of the games. Fraud, artifice, and excessive violence, were absolutely prohibited; and the maxim so generally received elsewhere,125that it is indifferent whether an enemy is conquered by deceit or valour, was banished from these combats. The address of a combatant, expert in all the niceties of his art, who knows how to shift and ward dexterously, to put the change upon his adversary with art and subtlety, and to improve the least advantages, must not be confounded here with the cowardly and knavish cunning of one who, without regard to the laws prescribed, employs the most unfair means to vanquish his competitor. Those who disputed the prize in the several kinds of combats, drew lots for their precedency in them.It is time to bring our champions to blows, and to run over the different kinds of combats, in which they exercised themselves.Of Wrestling.Wrestling is one of the most ancient exercises of which we have any knowledge, having been practised in the time of the patriarchs, as the wrestling of the angel with Jacob proves.126Jacob supported the angel's attack so vigorously, that the latter, perceiving he could not throw so rough a wrestler, was reduced to make him lame by touching the sinew of his thigh, which immediately shrunk up.[pg lvii]Wrestling, among the Greeks, as well as other nations, was practised at first with simplicity, little art, and in a natural manner; the weight of the body, and the strength of the muscles, having more share in it than address and skill. Theseus was the first that reduced it to method, and refined it by the rules of art. He was also the first who established the public schools, calledPalæstræ, where the young people had masters to instruct them in it.The wrestlers, before they began the combat, were rubbed all over in a rough manner, and afterwards anointed with oils, which added to the strength and flexibility of their limbs. But as this unction, by making the skin too slippery, rendered it difficult for them to take good hold of each other, they remedied that inconvenience, sometimes by rolling themselves in the dust of the Palæstra, sometimes by throwing a fine sand upon each other, kept for that purpose in the Xystæ, or porticoes of the Gymnasia.Thus prepared, the wrestlers began their combat. They were matched two against two, and sometimes several couples contended at the same time. In this combat, the whole aim and design of the wrestlers was to throw their adversary upon the ground. Both strength and art were employed for this purpose: they seized each other by the arms, drew forwards, pushed backwards, used many distortions and twistings of the body; locking their limbs into each other's, seizing by the neck, throttling, pressing in their arms, struggling, plying on all sides, lifting from the ground, dashing their heads together like rams, and twisting one another's necks. The most considerable advantage in the wrestler's art, was to make himself master of his adversary's legs, of which a fall was the immediate consequence. From whence Plautus says in hisPseudolus, speaking of wine,“He is a dangerous wrestler, he presently trips up the heels.”127The Greek terms υποσκελίζειν and πτερνίζειν, and the Latin wordsupplantare, seem to imply, that one of these arts consisted in stooping down to seize the antagonist under the soles of his feet, and in raising them up to give him a fall.In this manner the Athletæ wrestled standing, the combat ending with the fall of one of the competitors. But when it happened that the wrestler who was down, drew his adversary along with him, either by art or accident, the combat continued upon the sand, the antagonists tumbling and twining with each other in a thousand different ways, till one of them got uppermost, and compelled the other to ask quarter, and confess[pg lviii]himself vanquished. There was a third sort of wrestling, called Ἀκροχειρισμὸς, from the Athletæ's using only their hands in it, without taking hold of the body, as in the other kinds; and this exercise served as a prelude to the greater combat. It consisted in intermingling their fingers, and in squeezing them with all their force; in pushing one another, by joining the palms of their hands together; in twisting their fingers, wrists, and other joints of the arm, without the assistance of any other member; and the victory was his, who obliged his opponent to ask quarter.The combatants were to fight three times successively, and to throw their antagonists at least twice, before the prize could be adjudged to them.Homer describes the wrestling of Ajax and Ulysses; Ovid, that of Hercules and Achelous; Lucan, of Hercules and Antæus; and Statius, in hisThebaid, that of Tydeus and Agylleus.128The wrestlers of greatest reputation amongst the Greeks, were Milo of Crotona, whose history I have related elsewhere at large, and Polydamas. The latter, alone and without arms, killed a furious lion upon mount Olympus, in imitation of Hercules, whom he proposed to himself as a model in this action. Another time having seized a bull by one of his hinder legs, the beast could not get loose without leaving his hoof in his hands. He could hold a chariot behind, while the coachman whipt his horses in vain to make them go forward. Darius Nothus, king of Persia, hearing of his prodigious strength, was desirous of seeing him, and invited him to Susa. Three soldiers of that Prince's guard, and of that band which the Persians called“immortal,”esteemed the most warlike of their troops, were ordered to fall upon him. Our champion fought and killed them all three.Of Boxing, or the Cestus.Boxing is a combat at blows with the fist, from whence it derives its name. The combatants covered their fists with a kind of offensive arms, calledCestus, and their heads with a sort of leather cap, to defend their temples and ears, which were most exposed to blows, and to deaden their violence. The Cestus was a kind of gauntlet, or glove, made of straps of leather, and plated with brass, lead or iron. Their use was to[pg lix]strengthen the hands of the combatants, and to add violence to their blows.Sometimes the Athletæ came immediately to the most violent blows, and began their onset in the most furious manner. Sometimes whole hours passed in harassing and fatiguing each other, by a continual extension of their arms, rendering each other's blows ineffectual, and endeavouring by that sparring to keep off their adversary. But when they fought with the utmost fury, they aimed chiefly at the head and face, which parts they were most careful to defend, by either avoiding or parrying the blows made at them. When a combatant came on to throw himself with all his force and vigour upon another, they had a surprising address in avoiding the attack, by a nimble turn of the body, which threw the imprudent adversary down, and deprived him of the victory.However fierce the combatants were against each other, their being exhausted by the length of the combat, would frequently reduce them to the necessity of making a truce; upon which the battle was suspended by mutual consent for some minutes, that were employed in recovering their fatigue, and rubbing off the sweat in which they were bathed: after which they renewed the fight, till one of them, by letting fall his arms through weakness and faintness, explained that he could no longer support the pain or fatigue, and desired quarter; which was confessing himself vanquished.Boxing was one of the roughest and most dangerous of the gymnastic combats; because, besides the danger of being crippled, the combatants ran the hazard of their lives. They sometimes fell down dead, or dying upon the sand; though that seldom happened, except the vanquished person persisted too long in not acknowledging his defeat: yet it was common for them to quit the fight with a countenance so disfigured, that it was not easy to know them afterwards; carrying away with them the sad marks of their vigorous resistance, such as bruises and contusions in the face, the loss of an eye, their teeth knocked out, their jaws broken, or some more considerable fracture.We find in the poets, both Latin and Greek, several descriptions of this kind of combat. In Homer, that of Epeus and Euryalus; in Theocritus, of Pollux and Amycus; in Apollonius Rhodius, the same battle of Pollux and Amycus; in Virgil, that of Dares and Entellus; and in Statius, and Valerius Flaccus, of several other combatants.129[pg lx]Of the Pancratium.The Pancratium was so called from two Greek words,130which signify that the whole force of the body was necessary for succeeding in it. It united boxing and wrestling in the same fight, borrowing from one its manner of struggling and flinging, and from the other, the art of dealing blows and of avoiding them with success. In wrestling it was not permitted to strike with the hand, nor in boxing to seize each other in the manner of the wrestlers; but in the Pancratium, it was not only allowed to make use of all the gripes and artifices of wrestling, but the hands and feet, and even the teeth and nails, might be employed to conquer an antagonist.This combat was the most rough and dangerous. A Pancratiast in the Olympic games (called Arrichion, or Arrachion,) perceiving himself almost suffocated by his adversary, who had got fast hold of him by the throat, at the same time that he held him by the foot, broke one of his enemy's toes, the extreme anguish of which obliged him to ask quarter at the very instant that Arrichion himself expired. The Agonothetæ crowned Arrichion, though dead, and proclaimed him victor. Philostratus has left us a very lively description of a painting, which represented this combat.Of the Discus, or Quoit.The Discus was a kind of quoit of a round form, made sometimes of wood, but more frequently of stone, lead, or other metal; as iron or brass. Those who used this exercise were called Discoboli, that is, flingers of the Discus. The epithet κατωμάδιος, which signifies“borne upon the shoulders,”given to this instrument by Homer, sufficiently shows, that it was of too great a weight to be carried from place to place in the hands only, and that the shoulders were necessary for the support of such a burden for any length of time.The intent of this exercise, as of almost all the others, was to invigorate the body, and to make men more capable of supporting the weight and use of arms. In war they were often obliged to carry such loads, as appear excessive in these days, either of provisions, fascines, palisades; or in scaling of walls, when, to equal the height of them, several of the besiegers mounted upon the shoulders of each other.The Athletæ, in hurling the Discus, put themselves into[pg lxi]the posture best adapted to add force to their cast; that is, they advanced one foot, upon which they leaned the whole weight of their bodies. They then poised the Discus in their hands, and whirling it round several times almost horizontally, to add force to its motion, they threw it off with the joint strength of hands, arms, and body, which had all a share in the vigour of the discharge. He that flung the Discus farthest was the victor.The most famous painters and sculptors of antiquity, in their endeavours to represent naturally the attitudes of the Discoboli, have left to posterity many masterpieces in their several arts. Quintilian exceedingly extols a statue of that kind, which had been finished with infinite care and application by the celebrated Myron:“What can be more finished,”says he,“or express more happily the muscular distortions of the body in the exercise of the Discus, than the Discobolus of Myron?”131Of the Pentathlum.The Greeks gave this name to an exercise composed of five others. It is the common opinion, that those five exercises were wrestling, running, leaping, throwing the dart, and the Discus. It is believed that this sort of combat was decided in one day, and sometimes the same morning: and that to obtain the prize, which was single, it was required that a combatant should be the victor in all those exercises.The exercise of leaping, and throwing the javelin, of which the first consisted in leaping a certain length, and the other in hitting a mark with a javelin at a certain distance, contributed to the forming of a soldier, by making him nimble and active in battle, and expert in flinging the spear and dart.Of Races.Of all the exercises which the Athletæ cultivated with so much pains and industry to enable them to appear in the public games, running held the foremost rank. The Olympic games generally opened with races, and were solemnized at first with no other exercise.The place where the Athletæ exercised themselves in running was generally called theStadiumby the Greeks; as was that wherein they disputed in earnest for the prize. As the lists or[pg lxii]course for these games was at first but one Stadium132in length, it took its name from its measure, and was called the Stadium, whether precisely of that extent, or of a much greater. Under that denomination was included not only the space in which the Athletæ ran, but also that which contained the spectators of the gymnastic games. The place where the Athletæ contended was called Scamma, from its lying lower than the rest of the Stadium, on each side of which, and at the extremity ran an ascent or kind of terrace, covered with seats and benches, upon which the spectators were seated. The most remarkable parts of the Stadium were its entrance, middle, and extremity.The entrance of the course, from whence the competitors started, was marked at first only by a line drawn on the sand from side to side of the Stadium. To that at length was substituted a kind of barrier, which was only a cord strained tight in the front of the horses or men that were to run. It was sometimes a rail of wood. The opening of this barrier was the signal for the racers to start.The middle of the Stadium was remarkable only by the circumstance of having the prizes allotted to the victors set up there. St. Chrysostom133draws a fine comparison from this custom.“As the judges,”says he,“in the races and other games, expose in the midst of the Stadium, to the view of the champions, the crowns which they are to receive; in like manner the Lord, by the mouth of his prophets, has placed in the midst of the course, the prizes which he designs for those who have the courage to contend for them.”At the extremity of the Stadium was a goal, where the footraces ended, but in those of chariots and horses they were to run several times round it without stopping, and afterwards conclude the race by regaining the other extremity of the lists, from whence they started.There were three kinds of races, the chariot, the horse, and the footrace. I shall begin with the last, as the most simple, natural, and ancient.[pg lxiii]1. Of the Foot-race.The runners, of whatever number they were, ranged themselves in a line, after having drawn lots for their places. Whilst they waited the signal to start, they practised, by way of prelude, various motions to awaken their activity, and to keep their limbs pliable and in a right temper.134They kept themselves in wind by small leaps, and making little excursions, that were a kind of trial of their speed and agility. Upon the signal being given they flew towards the goal, with a rapidity scarce to be followed by the eye, which was solely to decide the victory. For the Agonistic laws prohibited, under the penalty of infamy, the attaining it by any foul method.In the simple race the extent of the Stadium was run but once, at the end of which the prize attended the victor, that is, he who came in first. In the race called Δίαυλος, the competitors ran twice that length; that is, after having arrived at the goal, they returned to the barrier. To these may be added a third sort, called Δολιχὸς, which was the longest of all, as its name implies, and was composed of several Diauli. Sometimes it consisted of twenty-four Stadia backwards and forwards, turning twelve times round the goal.There were some runners in ancient times, as well among the Greeks as Romans, who have been much celebrated for their swiftness. Pliny tells us,135that it was thought prodigious in Phidippides to run eleven hundred and forty Stadia136between Athens and Lacedæmon in the space of two days, till Anystis of the latter place, and Philonides, the runner of Alexander the Great, went twelve hundred Stadia137in one day, from Sicyon to Elis. These runners were denominated ἡμεροδρόμους[pg lxiv]as we find in that passage of Herodotus, which mentions Phidippides.138In the consulate of Fonteius and Vipsanus, in the reign of Nero, a boy of nine years old ran seventy-five thousand paces139between noon and night. Pliny adds, that in his time there were runners, who ran one hundred and sixty thousand paces140in the circus. Our wonder at such a prodigious speed will increase, (continues he,)141if we reflect, that when Tiberius went to Germany to his brother Drusius, then at the point of death, he could not arrive there in less than four-and-twenty hours, though the distance was but two hundred thousand paces,142and he changed his carriage three times,143and went with the utmost diligence.2. Of the Horse-races.The race of a single horse with a rider was less celebrated among the ancients, yet it had its favourers amongst the most considerable persons, and even kings themselves, and was attended with uncommon glory to the victor. Pindar, in his first ode, celebrates a victory of this kind, obtained by Hiero, king of Syracuse, to whom he gives the title of Κέλης, that is,“Victor in the horse-race;”which name was given to the horses carrying only a single rider, Κέλητες. Sometimes the rider led another horse by the bridle, and then the horses were calledDesultorii, and their ridersDesultores; because, after a number of turns in the Stadium, they changed horses, by dexterously vaulting from one to the other. A surprising address was necessary upon this occasion, especially in an age unacquainted with the use of stirrups, and when the horses had no saddles, which made the leap still more difficult. Among the African troops there were also cavalry,144calledDesultores, who vaulted from one horse to another, as occasion required; and these were generally Numidians.3. Of the Chariot-races.This kind of race was the most renowned of all the exercises used in the games of the ancients, and that from whence most honour redounded to the victors; which is not to be wondered[pg lxv]at, if we consider whence it arose. It is plain that it was derived from the constant custom of princes, heroes, and great men, of fighting in battle upon chariots. Homer has an infinity of examples of this kind. This custom being admitted, it is natural to suppose it very agreeable to these heroes, to have their charioteers as expert as possible in driving, as their success depended, in a very great measure, upon the address of their drivers. It was anciently, therefore, only to persons of the first consideration that this office was confided. Hence arose a laudable emulation to excel others in the art of guiding a chariot, and a kind of necessity to practise it very much, in order to succeed. The high rank of the persons who made use of chariots ennobled, as it always happens, an exercise peculiar to them. The other exercises were adapted to private soldiers and horsemen, as wrestling, running, and the single horse-race; but the use of chariots in the field was always reserved to princes, and generals of armies.Hence it was, that all those who presented themselves in the Olympic games to dispute the prize in the chariot-races, were persons considerable either for their riches, their birth, their employments, or great actions. Kings themselves eagerly aspired to this glory, from the belief that the title of victor in these games was scarce inferior to that of conqueror, and that the Olympic palm added new dignity to the splendours of a throne. Pindar's odes inform us, that Gelon and Hiero, kings of Syracuse, were of that opinion. Dionysius, who reigned there long after them, carried the same ambition much higher. Philip of Macedon had these victories stampt upon his coins, and seemed as much gratified with them as with those obtained against the enemies of his state. All the world knows the answer of Alexander the Great on this subject.145When his friends asked him whether he would not dispute the prize of the races in these games?“Yes,”said he,“if kings were to be my antagonists.”Which shows, that he would not have disdained these contests, if there had been competitors in them worthy of him.The chariots were generally drawn by two or four horses, ranged abreast;bigæ,quadrigæ. Sometimes mules supplied the place of horses, and then the chariot was called ἀπήνη. Pindar, in the fifth ode of his first book, celebrates one Psaumis, who had obtained a triple victory; one by a chariot drawn by four horses, τεθρίππῳ; another by one drawn by mules, ἀπήνη; and the third by a single horse, κέλητι, which the title of the ode expresses.[pg lxvi]These chariots, upon a signal given, started together from a place calledCarceres. Their places were regulated by lot, which was not an indifferent circumstance as to the victory; for as they were to turn round a boundary, the chariot on the left was nearer than those on the right, which consequently had a greater compass to take. It appears from several passages in Pindar, and especially from one in Sophocles, which I shall cite very soon, that they ran twelve times round the Stadium. He that came in first the twelfth round was victor. The chief art consisted in taking the best ground at the turning of the boundary: for if the charioteer drove too near it, he was in danger of dashing the chariot to pieces; and if he kept too wide of it, his nearest antagonist might cut between him, and get foremost.It is obvious that these chariot-races could not be run without some danger; for as the motion146of the wheels was very rapid, and it was requisite to graze against the boundary in turning, the least error in driving would have broken the chariot in pieces, and might have dangerously wounded the charioteer. An example of which we find in theElectraof Sophocles, who gives an admirable description of a chariot-race run by ten competitors. The pretended Orestes, at the twelfth and last round, which was to decide the victory, having only one antagonist, the rest having been thrown out, was so unfortunate as to break one of his wheels against the boundary, and falling out of his seat entangled in the reins, the horses dragged him violently forwards along with them, and tore him to pieces. But this very seldom happened. To avoid such danger, Nestor gave the following directions to his son Antilochus, who was going to dispute the prize in the chariot-race.147“My son,”says he,“drive your horses as near as possible to the boundary; for which reason, always inclining your body over your chariot, get the left of your competitors, and encouraging the horse on the right, give him the rein, whilst the near horse, hard held, turns the boundary so close that the nave of the wheel seems to graze upon it; but have a care of running against the stone, lest you wound your horses, and dash the chariot in pieces.”Father Montfaucon mentions a difficulty, in his opinion of much consequence, in regard to the places of those who contended for the prize in the chariot-race. They all started indeed from the same line, and at the same time, and so far[pg lxvii]had no advantage of each other; but he, whose lot gave him the first place, being nearest the boundary at the end of the career, and having but a small compass to describe in turning about it, had less way to make than the second, third, fourth, &c. especially when the chariots were drawn by four horses, which took up a greater space between the first and the others, and obliged them to make a larger circle in coming round. This advantage twelve times together, as must happen, admitting the Stadium was to be run round twelve times, gave such a superiority to the first, as seemed to assure him infallibly of the victory against all his competitors. To me it seems, that the fleetness of the horses, joined with the address of the driver, might countervail this odds; either by getting before the first, or by taking his place; if not in the first, at least in some of the subsequent rounds; for it is not to be supposed, that in the progress of the race the antagonists always continued in the same order in which they started. They often changed places in a short interval of time, and in that variety and vicissitude consisted all the diversion of the spectators.It was not required, that those who aspired to the victory should enter the lists, and drive their chariots in person. Their being spectators of the games, or even sending their horses thither, was sufficient; but in either case, it was previously necessary to register the names of the persons for whom the horses were to run, either in the chariot or single horse-races.At the time that the city of Potidæa surrendered to Philip, three couriers brought him advices; the first, that the Illyrians had been defeated in a great battle by his general Parmenio; the second, that he had carried the prize of the horse-race in the Olympic games; and the third, that the queen was delivered of a son. Plutarch seems to insinuate, that Philip was equally delighted with each of these circumstances.148Hiero sent horses to Olympia, to run for the prize, and caused a magnificent pavilion to be erected for them.149Upon this occasion Themistocles harangued the Greeks, to persuade them to pull down the tyrant's pavilion, who had refused his aid against the common enemy, and to hinder his horses from running with the rest. It does not appear that any regard was had to this remonstrance; for we find, by one of Pindar's odes, composed in honour of Hiero, that he won the prize in the equestrian races.No one ever carried the ambition of making a great figure[pg lxviii]in the public games of Greece so far as Alcibiades,150in which he distinguished himself in the most splendid manner, by the great number of horses and chariots which he kept only for the races. There never was either private person or king that sent, as he did, seven chariots at once to the Olympic games, wherein he carried the first, second, and third prizes; an honour no one ever had before him. The famous poet Euripides celebrated these victories in an ode, of which Plutarch has preserved a fragment. The victor, after having made a sumptuous sacrifice to Jupiter, gave a magnificent feast to the innumerable multitude of spectators at the games. It is not easy to comprehend, how the wealth of a private person should suffice for so enormous an expense: but Antisthenes, the scholar of Socrates, who relates what he saw, informs us, that many cities of the allies, in emulation of each other, supplied Alcibiades with all things necessary for the support of such incredible magnificence; equipages, horses, tents, sacrifices, the most exquisite provisions, the most delicate wines; in a word, all that was necessary to the support of his table or train. The passage is remarkable; for the same author assures us, that this was not only done when Alcibiades went to the Olympic games, but in all his military expeditions and journeys by land or sea.“Wherever,”says he,“Alcibiades travelled, he made use of four of the allied cities as his servants. Ephesus furnished him with tents, as magnificent as those of the Persians; Chios took care to provide for his horses; Cyzicum supplied him with sacrifices, and provisions for his table; and Lesbos gave him wine, with whatever else was requisite for his house.”I must not omit, in speaking of the Olympic games, that the ladies were admitted to dispute the prize in them as well as the men; and that many of them obtained it. Cynisca, sister of Agesilaus, king of Sparta, first opened this new path of glory to her sex, and was proclaimed conqueror in the race of chariots with four horses.151This victory, of which till then there had been no example, did not fail of being celebrated with all possible splendour.152A magnificent monument was erected at Sparta in honour of Cynisca;153and the Lacedæmonians, though otherwise very little sensible to the charms of poetry, appointed a poet to transmit this new triumph to posterity, and to immortalize its memory by an inscription in verse. She herself dedicated a chariot of brass, drawn by four horses, in[pg lxix]the temple of Delphi;154in which the charioteer was also represented; a certain proof that she did not drive it herself. In process of time, the picture of Cynisca, drawn by the famous Apelles, was annexed to it, and the whole adorned with many inscriptions in honour of that Spartan heroine.155Of the honours and rewards granted to the victors.These honours and rewards were of several kinds. The acclamations of the spectators in honour of the victors were only a prelude to the prizes designed them. These prizes were different wreaths of wild olive, pine, parsley, or laurel, according to the different places where the games were celebrated. Those crowns were always attended with branches of palm, that the victors carried in their right hands; which custom, according to Plutarch,156arose (perhaps) from a property of the palm-tree, which displays new vigour the more endeavours are used to crush or bend it, and is a symbol of the courage and resistance of the champion who had obtained the prize. As he might be victor more than once in the same games, and sometimes on the same day, he might also receive several crowns and palms.When the victor had received the crown and palm, a herald, preceded by a trumpet, conducted him through the Stadium, and proclaimed aloud the name and country of the successful champion, who passed in that kind of review before the people, whilst they redoubled their acclamations and applauses at the sight of him.When he returned to his own country, the people came out in a body to meet him, and conducted him into the city, adorned with all the marks of his victory, and riding upon a chariot drawn by four horses. He made his entry not through the gates, but through a breach purposely made in the walls. Lighted torches were carried before him, and a numerous train followed to do honour to the procession.The athletic triumph almost always concluded with feasts made for the victors, their relations, and friends, either at the expense of the public, or by private individuals, who regaled not only their families and friends, but often a great part of the spectators. Alcibiades,157after having sacrificed to the Olympian Jupiter, which was always the first care of the victor, treated the whole assembly. Leophron did the same, as Athenæus[pg lxx]reports;158who adds, that Empedocles of Agrigentum, having conquered in the same games, and not having it in his power, being a Pythagorean, to regale the people with flesh or fish, caused an ox to be made of a paste, composed of myrrh, incense, and all sorts of spices, of which pieces were given to all who were present.One of the most honourable privileges granted to the Athletic victors, was the right of precedency at the public games. At Sparta it was a custom for the king to take them with him in military expeditions, to fight near his person, and to be his guard; which, with reason, was judged very honourable. Another privilege, in which advantage was united with honour, was that of being maintained for the rest of their lives at the expense of their country. That this expense might not become too chargeable to the state, Solon159reduced the pension of a victor in the Olympic games to five hundred drachmas;160in the Isthmian to a hundred;161and in the rest in proportion. The victor and his country considered this pension, less as a relief of the champion's indigence, than as a mark of honour and distinction. They were also exempted from all civil offices and employments.The celebration of the games being over, one of the first cares of the magistrates, who presided in them, was to inscribe, in the public register, the name and country of the Athletæ who had carried the prizes, and to annex the species of combat in which they had been victorious. The chariot-race had the preference to all other games. Hence the historians, who date occurrences by the Olympiads, as Thucydides, Dionysius of Halicarnassus, Diodorus Siculus, and Pausanias, almost always express the Olympiad by the name and country of the victors in that race.The praises of the victorious Athletæ were amongst the Greeks one of the principal subjects of their lyric poetry. We find, that all the odes of the four books of Pindar turn upon it, each of which takes its title from the games in which the combatants signalized themselves, whose victories those poems celebrate. The poet, indeed, frequently enriches his matter, by calling in to the champion's assistance, incapable alone of inspiring all the enthusiasm necessary, the aid of the gods, heroes, and princes, who have any relation to his subject; and to support the flights of imagination, to which he abandons himself. Before Pindar, the poet Simonides practised the[pg lxxi]same manner of writing, intermingling the praises of the gods and heroes with those of the champions, whose victories he sang. It is related upon this head,162that one of the victors in boxing, called Scopas, having agreed with Simonides for a poem upon his victory, the poet, according to custom, after having given the highest praises to the champion, expatiated in a long digression to the honour of Castor and Pollux. Scopas, satisfied in appearance with the performance of Simonides, paid him however only the third part of the sum agreed on, referring him for the remainder to the Tyndaridæ, whom he had celebrated so well. And in fact he was well paid by them, if we may believe the sequel; for, at the feast given by the champion, whilst the guests were at table, a servant came to Simonides, and told him, that two men, covered with dust and sweat, were at the door, and desired to speak with him in all haste. He had scarce set his foot out of the chamber, in order to go to them, when the roof fell in, and crushed the champion, with all his guests, to death.Sculpture united with poetry to perpetuate the fame of the champions. Statues were erected to the victors, especially in the Olympic games, in the very place where they had been crowned, and sometimes in that of their birth also; which was commonly done at the expense of their country. Amongst the statues which adorned Olympia, were those of several children of ten or twelve years old, who had obtained the prize at that age in the Olympic games. They did not only raise such monuments to the champions, but to the very horses, to whose swiftness they were indebted for the Agonistic crown: and Pausanias163mentions one, which was erected in honour of a mare, called Aura, whose history is worth repeating. Phidolas her rider, having fallen off in the beginning of the race, the mare continued to run in the same manner as if he had been upon her back. She outstripped all the rest; and upon the sound of the trumpets, which was usual toward the end of the race to animate the competitors, she redoubled her vigour and courage, turned round the goal; and, as if she had been sensible that she had gained the victory, presented herself before the judges of the games. The Eleans declared Phidolas victor, with permission to erect a monument to himself and the mare, that had served him so well.

Games and combats made a part of the religion, and had a share in almost all the festivals of the ancients; and for that reason it is proper that they should find a place in this Work. Whether we consider their origin, or the design of their institution, we shall not be surprised at their being so prevalent in the best governed states.

Hercules, Theseus, Castor and Pollux, and the greatest heroes of antiquity, were not only the institutors or restorers of them, but thought it glorious to share in the exercise of them, and meritorious to succeed therein. These subduers of monsters, and of the common enemies of mankind, thought it no disgrace to them, to aspire to the victories in these combats; nor that the new wreaths with which their brows were encircled in the solemnization of these games, detracted from the lustre of those they had before acquired. Hence the most famous poets made these combats the subject of their verses; the beauty of whose poetry, whilst it immortalized themselves, seemed to promise an eternity of fame to those whose victories it celebrated. Hence arose that uncommon ardour which animated all Greece, to tread in the steps of those ancient heroes, and like them, to signalize themselves in the public combats.

A reason more solid, and originating in the very nature of these combats, and of the people who used them, may be given for their prevalence. The Greeks, by nature warlike, and equally intent upon forming the bodies and minds of their youth, introduced these exercises, and annexed honours to them, in order to prepare the younger sort for the profession of arms, to confirm their health, to render them stronger and more robust, to inure them to fatigues, and to make them intrepid in close fight, in which, the use of fire-arms being then unknown, strength of body generally decided the victory. These athletic exercises supplied the place of those in use amongst our nobility, as dancing, fencing, riding the great horse, &c.; but they did not confine themselves to a graceful mien, nor to the beauties of a shape and face; they were for joining strength to the charms of person.

It is true, these exercises, so illustrious by their founders, and so useful in the ends at first proposed from them, introduced public masters, who taught them to young persons, and from practising them with success, made public show and ostentation of their skill. This sort of men applied themselves solely to the practice of this art, and carrying it to an excess, they formed it into a kind of science, by the addition of rules and refinements; often challenging each other out of a vain emulation, till at length they degenerated into a profession of people, who, without any other employment or merit, exhibited themselves as a sight for the diversion of the public. Our dancing-masters are not unlike them in this respect, whose natural and original designation was to teach youth a graceful manner of walking, and a good address; but now we see them mount the stage, and perform ballets in the garb of comedians, capering, jumping, skipping, and making variety of strange unnatural motions. We shall see in the sequel, what opinion the wiser among the ancients had of their professed combatants and wrestling-masters.

There were four games solemnized in Greece. TheOlympic, so called from Olympia, otherwise Pisa, a town of Elis in Peloponnesus, near which they were celebrated, after the expiration of every four years, in honour of Jupiter Olympicus. ThePythian, sacred to Apollo Pythius,111so called from the serpent Python, killed by him; they were celebrated at Delphi every four years. TheNemæan, which took their name from Nemæa, a city and forest of Peloponnesus, and were either instituted or restored by Hercules, after he had slain the lion of the Nemæan forest. They were solemnized every two years. And lastly, theIsthmian, celebrated upon the isthmus of Corinth, every four years, in honour of Neptune. Theseus112was the restorer of them, and they continued even after the ruin of Corinth. That persons might be present at these public sports with greater quiet and security, there was a general suspension of arms, and cessation of hostilities throughout all Greece, during the time of their celebration.

In these games, which were solemnized with incredible magnificence, and drew together a prodigious concourse of spectators and combatants from all parts, a simple wreath was all the reward of the victors. In the Olympic games, it was composed of wild olive. In the Pythian, of laurel. In the Nemæan, of green parsley;113and in the Isthmian, of the same[pg lii]herb dried. The institutors of these games wished that it should be implied from hence, that honour alone, and not mean and sordid interest, ought to be the motive of great actions. Of what were men not capable, accustomed to act solely from so glorious a principle! We have seen in the Persian war,114that Tigranes, one of the most considerable captains in the army of Xerxes, having heard the prizes in the Grecian games described, cried out with astonishment, addressing himself to Mardonius, who commanded in chief,“Heavens! against what men are you leading us? Insensible to interest, they combat only for glory!”115Which exclamation, though looked upon by Xerxes as an effect of abject fear, abounds with sense and judgment.

It was from the same principle that the Romans, whilst they bestowed upon other occasions crowns of gold of great value, persisted always in giving only a wreath of oaken leaves to him who had saved the life of a citizen.116“O manners, worthy of eternal remembrance!”cried Pliny, in relating this laudable custom,“O grandeur, truly Roman, that would assign no other reward but honour, for the preservation of a citizen! a service, indeed, above all reward; thereby sufficiently evincing their opinion, that it was criminal to save a man's life from the motive of lucre and interest!”O mores æternos, qui tanta opera honore solo donaverint; et cùm reliquas coronas auro commendarent, salutem civis in pretio esse noluerint, clarâ professione servari quidem hominem nefus esse lucri causâ!

Amongst all the Grecian games, the Olympic held undeniably the first rank, and that for three reasons. They were sacred to Jupiter, the greatest of the gods; instituted by Hercules, the first of the heroes; and celebrated with more pomp and magnificence, amidst a greater concourse of spectators attracted from all parts, than any of the rest.

If Pausanias may be believed,117women were prohibited to be present at them upon pain of death; and during their continuance, it was ordained, that no woman should approach the place where the games were celebrated, or pass on that side of the river Alpheus. One only was so bold as to violate this law, and slipt in disguise amongst those who were training the wrestlers. She was tried for the offence, and would have suffered the penalty enacted by the law, if the judges, in regard to her father, her brother, and her son, who had all been victors[pg liii]in the Olympic games, had not pardoned her offence, and saved her life.

This law was very conformable with the manners of the Greeks, amongst whom the ladies were very reserved, seldom appeared in public, had separate apartments, calledGynæcea, and never ate at table with the men when strangers were present. It was certainly inconsistent with decency to admit them at some of the games, as those of wrestling and the Pancratium, in which the combatants fought naked.

The same Pausanias tells us in another place,118that the priestess of Ceres had an honourable seat in these games, and that virgins were not denied the liberty of being present at them. For my part, I cannot conceive the reason of such inconsistency, which indeed seems incredible.

The Greeks thought nothing comparable to the victory in these games. They looked upon it as the perfection of glory, and did not believe it permitted to mortals to desire any thing beyond it. Cicero assures us,119that with them it was no less honourable than the consular dignity in its original splendour with the ancient Romans. And in another place he says,120that to conquer at Olympia, was almost, in the estimation of the Grecians, more great and glorious, than to receive the honour of a triumph at Rome. Horace speaks in still stronger terms of this kind of victory. He is not afraid to say,121that“it exalts the victor above human nature; they were no longer men but gods.”

We shall see hereafter what extraordinary honours were paid the victor, of which one of the most affecting was, to date the year with his name. Nothing could more effectually stimulate their endeavours, and make them regardless of expenses, than the assurance of immortalizing their names, which, through all future ages would be enrolled in their annals, and stand in the front of all laws made in the same year with the victory. To this motive may be added the joy of knowing, that their praises would be celebrated by the most famous poets, and form the subject of conversation in the most illustrious assemblies; for[pg liv]these odes were sung in every house, and formed a part in every entertainment. What could be a more powerful incentive to a people, who had no other object and aim than that of human glory?

I shall confine myself upon this head to the Olympic games, which continued five days; and shall describe, in as brief a manner as possible, the several kinds of combats of which they were composed. M. Burette has treated this subject in several dissertations, printed in theMemoirs of the Academy of Belles Lettres; wherein purity, perspicuity, and elegance of style are united with profound erudition. I make no scruple in appropriating to my use the riches of my brethren; and, in what I have already said upon the Olympic games, have made very free with the late Abbé Massieu's remarks upon theOdesof Pindar.

The combats which had the greatest share in the solemnity of the public games, were boxing, wrestling, the pancratium, the discus or quoit, and racing. To these may be added the exercises of leaping, throwing the dart, and that of the trochus or wheel; but as these were neither important nor of any great reputation, I shall content myself with having only mentioned them in this place. For the better methodizing the particulars of these games and exercises, it will be necessary to begin with an account of the Athletæ, or combatants.

Of the Athletæ, or Combatants.The term Athletæ is derived from the Greek word ἆθλος, which signifies labour, combat. This name was given to those who exercised themselves with an intention to dispute the prizes in the public games. The art by which they formed themselves for these encounters, was called Gymnastic, from the Athletæ's practising naked.Those who were designed for this profession frequented, from their most tender age, the Gymnasia or Palæstræ, which were a kind of academies maintained for that purpose at the public expense. In these places, such young people were under the direction of different masters, who employed the most effectual methods to inure their bodies for the fatigues of the public games, and to train them for the combats. The regimen they were under was very hard and severe. At first they had no other nourishment than dried figs, nuts, soft cheese, and a coarse heavy sort of bread, called μάζα. They were absolutely[pg lv]forbidden the use of wine, and enjoined continence; which Horace expresses thus:122Qui studet optatam cursu contingere metamMulta tulit fecitque puer, sudavit et alsit,Abstinuit venere et vino.Who in th' Olympic race the prize would gain,Has borne from early youth fatigue and pain,Excess of heat and cold has often try'd,Love's softness banish'd, and the glass deny'd.St. Paul, by a comparison drawn from the Athletæ, exhorts the Corinthians, near whose city the Isthmian games were celebrated, to a sober and penitent life.“Those who strive,”says he,“for the mastery, are temperate in all things: Now they do it to obtain a corruptible crown, but we an incorruptible.”Tertullian uses the same thought to encourage the martyrs.123He makes a comparison from what the hopes of victory made the Athletæ endure. He repeats the severe and painful exercises they were obliged to undergo; the continual denial and constraint, in which they passed the best years of their lives; and the voluntary privation which they imposed upon themselves, of all that was most pleasing and grateful to their passions. It is true, the Athletæ did not always observe so severe a regimen, but at length substituted in its stead a voracity and indolence extremely remote from it.The Athletæ, before their exercises,124were rubbed with oils and ointments to make their bodies more supple and vigorous. At first they made use of a belt, with an apron or scarf fastened to it, for their more decent appearance in the combats; but one of the combatants happening to lose the victory by this covering's falling off, that accident was the occasion of sacrificing modesty to convenience, and retrenching the apron for the future. The Athletæ were naked only in some exercises, as wrestling, boxing, the pancratium, and the foot-race. They practised a kind of novitiate in the Gymnasia for ten months, to accomplish themselves in the several exercises by assiduous application; and this they did in the presence of such, as curiosity or idleness conducted to look on. But when the celebration of the Olympic games drew nigh, the Athletæ who were to appear in them were kept to double exercise.[pg lvi]Before they were admitted to combat, other proofs were required; as to birth, none but Greeks were to be received. It was also necessary, that their manners should be unexceptionable, and their condition free. No foreigner was admitted to combat in the Olympic games; and when Alexander, the son of Amyntas, king of Macedon, presented himself to dispute the prize, his competitors, without any regard to the royal dignity, opposed his reception as a Macedonian, and consequently a barbarian and a stranger; nor could the judges be prevailed upon to admit him, till he had proved in due form his family originally descended from the Argives.The persons who presided in the games were calledAgonothetæ,Athlothetæ, andHellanodicæ: they registered the name and country of each champion; and upon the opening of the games a herald proclaimed the names of the combatants. They were then made to take an oath, that they would religiously observe the several laws prescribed in each kind of combat, and do nothing contrary to the established orders and regulations of the games. Fraud, artifice, and excessive violence, were absolutely prohibited; and the maxim so generally received elsewhere,125that it is indifferent whether an enemy is conquered by deceit or valour, was banished from these combats. The address of a combatant, expert in all the niceties of his art, who knows how to shift and ward dexterously, to put the change upon his adversary with art and subtlety, and to improve the least advantages, must not be confounded here with the cowardly and knavish cunning of one who, without regard to the laws prescribed, employs the most unfair means to vanquish his competitor. Those who disputed the prize in the several kinds of combats, drew lots for their precedency in them.It is time to bring our champions to blows, and to run over the different kinds of combats, in which they exercised themselves.

The term Athletæ is derived from the Greek word ἆθλος, which signifies labour, combat. This name was given to those who exercised themselves with an intention to dispute the prizes in the public games. The art by which they formed themselves for these encounters, was called Gymnastic, from the Athletæ's practising naked.

Those who were designed for this profession frequented, from their most tender age, the Gymnasia or Palæstræ, which were a kind of academies maintained for that purpose at the public expense. In these places, such young people were under the direction of different masters, who employed the most effectual methods to inure their bodies for the fatigues of the public games, and to train them for the combats. The regimen they were under was very hard and severe. At first they had no other nourishment than dried figs, nuts, soft cheese, and a coarse heavy sort of bread, called μάζα. They were absolutely[pg lv]forbidden the use of wine, and enjoined continence; which Horace expresses thus:122

Qui studet optatam cursu contingere metamMulta tulit fecitque puer, sudavit et alsit,Abstinuit venere et vino.Who in th' Olympic race the prize would gain,Has borne from early youth fatigue and pain,Excess of heat and cold has often try'd,Love's softness banish'd, and the glass deny'd.

Qui studet optatam cursu contingere metamMulta tulit fecitque puer, sudavit et alsit,Abstinuit venere et vino.

Qui studet optatam cursu contingere metam

Multa tulit fecitque puer, sudavit et alsit,

Abstinuit venere et vino.

Who in th' Olympic race the prize would gain,Has borne from early youth fatigue and pain,Excess of heat and cold has often try'd,Love's softness banish'd, and the glass deny'd.

Who in th' Olympic race the prize would gain,

Has borne from early youth fatigue and pain,

Excess of heat and cold has often try'd,

Love's softness banish'd, and the glass deny'd.

St. Paul, by a comparison drawn from the Athletæ, exhorts the Corinthians, near whose city the Isthmian games were celebrated, to a sober and penitent life.“Those who strive,”says he,“for the mastery, are temperate in all things: Now they do it to obtain a corruptible crown, but we an incorruptible.”Tertullian uses the same thought to encourage the martyrs.123He makes a comparison from what the hopes of victory made the Athletæ endure. He repeats the severe and painful exercises they were obliged to undergo; the continual denial and constraint, in which they passed the best years of their lives; and the voluntary privation which they imposed upon themselves, of all that was most pleasing and grateful to their passions. It is true, the Athletæ did not always observe so severe a regimen, but at length substituted in its stead a voracity and indolence extremely remote from it.

The Athletæ, before their exercises,124were rubbed with oils and ointments to make their bodies more supple and vigorous. At first they made use of a belt, with an apron or scarf fastened to it, for their more decent appearance in the combats; but one of the combatants happening to lose the victory by this covering's falling off, that accident was the occasion of sacrificing modesty to convenience, and retrenching the apron for the future. The Athletæ were naked only in some exercises, as wrestling, boxing, the pancratium, and the foot-race. They practised a kind of novitiate in the Gymnasia for ten months, to accomplish themselves in the several exercises by assiduous application; and this they did in the presence of such, as curiosity or idleness conducted to look on. But when the celebration of the Olympic games drew nigh, the Athletæ who were to appear in them were kept to double exercise.

Before they were admitted to combat, other proofs were required; as to birth, none but Greeks were to be received. It was also necessary, that their manners should be unexceptionable, and their condition free. No foreigner was admitted to combat in the Olympic games; and when Alexander, the son of Amyntas, king of Macedon, presented himself to dispute the prize, his competitors, without any regard to the royal dignity, opposed his reception as a Macedonian, and consequently a barbarian and a stranger; nor could the judges be prevailed upon to admit him, till he had proved in due form his family originally descended from the Argives.

The persons who presided in the games were calledAgonothetæ,Athlothetæ, andHellanodicæ: they registered the name and country of each champion; and upon the opening of the games a herald proclaimed the names of the combatants. They were then made to take an oath, that they would religiously observe the several laws prescribed in each kind of combat, and do nothing contrary to the established orders and regulations of the games. Fraud, artifice, and excessive violence, were absolutely prohibited; and the maxim so generally received elsewhere,125that it is indifferent whether an enemy is conquered by deceit or valour, was banished from these combats. The address of a combatant, expert in all the niceties of his art, who knows how to shift and ward dexterously, to put the change upon his adversary with art and subtlety, and to improve the least advantages, must not be confounded here with the cowardly and knavish cunning of one who, without regard to the laws prescribed, employs the most unfair means to vanquish his competitor. Those who disputed the prize in the several kinds of combats, drew lots for their precedency in them.

It is time to bring our champions to blows, and to run over the different kinds of combats, in which they exercised themselves.

Of Wrestling.Wrestling is one of the most ancient exercises of which we have any knowledge, having been practised in the time of the patriarchs, as the wrestling of the angel with Jacob proves.126Jacob supported the angel's attack so vigorously, that the latter, perceiving he could not throw so rough a wrestler, was reduced to make him lame by touching the sinew of his thigh, which immediately shrunk up.[pg lvii]Wrestling, among the Greeks, as well as other nations, was practised at first with simplicity, little art, and in a natural manner; the weight of the body, and the strength of the muscles, having more share in it than address and skill. Theseus was the first that reduced it to method, and refined it by the rules of art. He was also the first who established the public schools, calledPalæstræ, where the young people had masters to instruct them in it.The wrestlers, before they began the combat, were rubbed all over in a rough manner, and afterwards anointed with oils, which added to the strength and flexibility of their limbs. But as this unction, by making the skin too slippery, rendered it difficult for them to take good hold of each other, they remedied that inconvenience, sometimes by rolling themselves in the dust of the Palæstra, sometimes by throwing a fine sand upon each other, kept for that purpose in the Xystæ, or porticoes of the Gymnasia.Thus prepared, the wrestlers began their combat. They were matched two against two, and sometimes several couples contended at the same time. In this combat, the whole aim and design of the wrestlers was to throw their adversary upon the ground. Both strength and art were employed for this purpose: they seized each other by the arms, drew forwards, pushed backwards, used many distortions and twistings of the body; locking their limbs into each other's, seizing by the neck, throttling, pressing in their arms, struggling, plying on all sides, lifting from the ground, dashing their heads together like rams, and twisting one another's necks. The most considerable advantage in the wrestler's art, was to make himself master of his adversary's legs, of which a fall was the immediate consequence. From whence Plautus says in hisPseudolus, speaking of wine,“He is a dangerous wrestler, he presently trips up the heels.”127The Greek terms υποσκελίζειν and πτερνίζειν, and the Latin wordsupplantare, seem to imply, that one of these arts consisted in stooping down to seize the antagonist under the soles of his feet, and in raising them up to give him a fall.In this manner the Athletæ wrestled standing, the combat ending with the fall of one of the competitors. But when it happened that the wrestler who was down, drew his adversary along with him, either by art or accident, the combat continued upon the sand, the antagonists tumbling and twining with each other in a thousand different ways, till one of them got uppermost, and compelled the other to ask quarter, and confess[pg lviii]himself vanquished. There was a third sort of wrestling, called Ἀκροχειρισμὸς, from the Athletæ's using only their hands in it, without taking hold of the body, as in the other kinds; and this exercise served as a prelude to the greater combat. It consisted in intermingling their fingers, and in squeezing them with all their force; in pushing one another, by joining the palms of their hands together; in twisting their fingers, wrists, and other joints of the arm, without the assistance of any other member; and the victory was his, who obliged his opponent to ask quarter.The combatants were to fight three times successively, and to throw their antagonists at least twice, before the prize could be adjudged to them.Homer describes the wrestling of Ajax and Ulysses; Ovid, that of Hercules and Achelous; Lucan, of Hercules and Antæus; and Statius, in hisThebaid, that of Tydeus and Agylleus.128The wrestlers of greatest reputation amongst the Greeks, were Milo of Crotona, whose history I have related elsewhere at large, and Polydamas. The latter, alone and without arms, killed a furious lion upon mount Olympus, in imitation of Hercules, whom he proposed to himself as a model in this action. Another time having seized a bull by one of his hinder legs, the beast could not get loose without leaving his hoof in his hands. He could hold a chariot behind, while the coachman whipt his horses in vain to make them go forward. Darius Nothus, king of Persia, hearing of his prodigious strength, was desirous of seeing him, and invited him to Susa. Three soldiers of that Prince's guard, and of that band which the Persians called“immortal,”esteemed the most warlike of their troops, were ordered to fall upon him. Our champion fought and killed them all three.

Wrestling is one of the most ancient exercises of which we have any knowledge, having been practised in the time of the patriarchs, as the wrestling of the angel with Jacob proves.126Jacob supported the angel's attack so vigorously, that the latter, perceiving he could not throw so rough a wrestler, was reduced to make him lame by touching the sinew of his thigh, which immediately shrunk up.

Wrestling, among the Greeks, as well as other nations, was practised at first with simplicity, little art, and in a natural manner; the weight of the body, and the strength of the muscles, having more share in it than address and skill. Theseus was the first that reduced it to method, and refined it by the rules of art. He was also the first who established the public schools, calledPalæstræ, where the young people had masters to instruct them in it.

The wrestlers, before they began the combat, were rubbed all over in a rough manner, and afterwards anointed with oils, which added to the strength and flexibility of their limbs. But as this unction, by making the skin too slippery, rendered it difficult for them to take good hold of each other, they remedied that inconvenience, sometimes by rolling themselves in the dust of the Palæstra, sometimes by throwing a fine sand upon each other, kept for that purpose in the Xystæ, or porticoes of the Gymnasia.

Thus prepared, the wrestlers began their combat. They were matched two against two, and sometimes several couples contended at the same time. In this combat, the whole aim and design of the wrestlers was to throw their adversary upon the ground. Both strength and art were employed for this purpose: they seized each other by the arms, drew forwards, pushed backwards, used many distortions and twistings of the body; locking their limbs into each other's, seizing by the neck, throttling, pressing in their arms, struggling, plying on all sides, lifting from the ground, dashing their heads together like rams, and twisting one another's necks. The most considerable advantage in the wrestler's art, was to make himself master of his adversary's legs, of which a fall was the immediate consequence. From whence Plautus says in hisPseudolus, speaking of wine,“He is a dangerous wrestler, he presently trips up the heels.”127The Greek terms υποσκελίζειν and πτερνίζειν, and the Latin wordsupplantare, seem to imply, that one of these arts consisted in stooping down to seize the antagonist under the soles of his feet, and in raising them up to give him a fall.

In this manner the Athletæ wrestled standing, the combat ending with the fall of one of the competitors. But when it happened that the wrestler who was down, drew his adversary along with him, either by art or accident, the combat continued upon the sand, the antagonists tumbling and twining with each other in a thousand different ways, till one of them got uppermost, and compelled the other to ask quarter, and confess[pg lviii]himself vanquished. There was a third sort of wrestling, called Ἀκροχειρισμὸς, from the Athletæ's using only their hands in it, without taking hold of the body, as in the other kinds; and this exercise served as a prelude to the greater combat. It consisted in intermingling their fingers, and in squeezing them with all their force; in pushing one another, by joining the palms of their hands together; in twisting their fingers, wrists, and other joints of the arm, without the assistance of any other member; and the victory was his, who obliged his opponent to ask quarter.

The combatants were to fight three times successively, and to throw their antagonists at least twice, before the prize could be adjudged to them.

Homer describes the wrestling of Ajax and Ulysses; Ovid, that of Hercules and Achelous; Lucan, of Hercules and Antæus; and Statius, in hisThebaid, that of Tydeus and Agylleus.128

The wrestlers of greatest reputation amongst the Greeks, were Milo of Crotona, whose history I have related elsewhere at large, and Polydamas. The latter, alone and without arms, killed a furious lion upon mount Olympus, in imitation of Hercules, whom he proposed to himself as a model in this action. Another time having seized a bull by one of his hinder legs, the beast could not get loose without leaving his hoof in his hands. He could hold a chariot behind, while the coachman whipt his horses in vain to make them go forward. Darius Nothus, king of Persia, hearing of his prodigious strength, was desirous of seeing him, and invited him to Susa. Three soldiers of that Prince's guard, and of that band which the Persians called“immortal,”esteemed the most warlike of their troops, were ordered to fall upon him. Our champion fought and killed them all three.

Of Boxing, or the Cestus.Boxing is a combat at blows with the fist, from whence it derives its name. The combatants covered their fists with a kind of offensive arms, calledCestus, and their heads with a sort of leather cap, to defend their temples and ears, which were most exposed to blows, and to deaden their violence. The Cestus was a kind of gauntlet, or glove, made of straps of leather, and plated with brass, lead or iron. Their use was to[pg lix]strengthen the hands of the combatants, and to add violence to their blows.Sometimes the Athletæ came immediately to the most violent blows, and began their onset in the most furious manner. Sometimes whole hours passed in harassing and fatiguing each other, by a continual extension of their arms, rendering each other's blows ineffectual, and endeavouring by that sparring to keep off their adversary. But when they fought with the utmost fury, they aimed chiefly at the head and face, which parts they were most careful to defend, by either avoiding or parrying the blows made at them. When a combatant came on to throw himself with all his force and vigour upon another, they had a surprising address in avoiding the attack, by a nimble turn of the body, which threw the imprudent adversary down, and deprived him of the victory.However fierce the combatants were against each other, their being exhausted by the length of the combat, would frequently reduce them to the necessity of making a truce; upon which the battle was suspended by mutual consent for some minutes, that were employed in recovering their fatigue, and rubbing off the sweat in which they were bathed: after which they renewed the fight, till one of them, by letting fall his arms through weakness and faintness, explained that he could no longer support the pain or fatigue, and desired quarter; which was confessing himself vanquished.Boxing was one of the roughest and most dangerous of the gymnastic combats; because, besides the danger of being crippled, the combatants ran the hazard of their lives. They sometimes fell down dead, or dying upon the sand; though that seldom happened, except the vanquished person persisted too long in not acknowledging his defeat: yet it was common for them to quit the fight with a countenance so disfigured, that it was not easy to know them afterwards; carrying away with them the sad marks of their vigorous resistance, such as bruises and contusions in the face, the loss of an eye, their teeth knocked out, their jaws broken, or some more considerable fracture.We find in the poets, both Latin and Greek, several descriptions of this kind of combat. In Homer, that of Epeus and Euryalus; in Theocritus, of Pollux and Amycus; in Apollonius Rhodius, the same battle of Pollux and Amycus; in Virgil, that of Dares and Entellus; and in Statius, and Valerius Flaccus, of several other combatants.129

Boxing is a combat at blows with the fist, from whence it derives its name. The combatants covered their fists with a kind of offensive arms, calledCestus, and their heads with a sort of leather cap, to defend their temples and ears, which were most exposed to blows, and to deaden their violence. The Cestus was a kind of gauntlet, or glove, made of straps of leather, and plated with brass, lead or iron. Their use was to[pg lix]strengthen the hands of the combatants, and to add violence to their blows.

Sometimes the Athletæ came immediately to the most violent blows, and began their onset in the most furious manner. Sometimes whole hours passed in harassing and fatiguing each other, by a continual extension of their arms, rendering each other's blows ineffectual, and endeavouring by that sparring to keep off their adversary. But when they fought with the utmost fury, they aimed chiefly at the head and face, which parts they were most careful to defend, by either avoiding or parrying the blows made at them. When a combatant came on to throw himself with all his force and vigour upon another, they had a surprising address in avoiding the attack, by a nimble turn of the body, which threw the imprudent adversary down, and deprived him of the victory.

However fierce the combatants were against each other, their being exhausted by the length of the combat, would frequently reduce them to the necessity of making a truce; upon which the battle was suspended by mutual consent for some minutes, that were employed in recovering their fatigue, and rubbing off the sweat in which they were bathed: after which they renewed the fight, till one of them, by letting fall his arms through weakness and faintness, explained that he could no longer support the pain or fatigue, and desired quarter; which was confessing himself vanquished.

Boxing was one of the roughest and most dangerous of the gymnastic combats; because, besides the danger of being crippled, the combatants ran the hazard of their lives. They sometimes fell down dead, or dying upon the sand; though that seldom happened, except the vanquished person persisted too long in not acknowledging his defeat: yet it was common for them to quit the fight with a countenance so disfigured, that it was not easy to know them afterwards; carrying away with them the sad marks of their vigorous resistance, such as bruises and contusions in the face, the loss of an eye, their teeth knocked out, their jaws broken, or some more considerable fracture.

We find in the poets, both Latin and Greek, several descriptions of this kind of combat. In Homer, that of Epeus and Euryalus; in Theocritus, of Pollux and Amycus; in Apollonius Rhodius, the same battle of Pollux and Amycus; in Virgil, that of Dares and Entellus; and in Statius, and Valerius Flaccus, of several other combatants.129

Of the Pancratium.The Pancratium was so called from two Greek words,130which signify that the whole force of the body was necessary for succeeding in it. It united boxing and wrestling in the same fight, borrowing from one its manner of struggling and flinging, and from the other, the art of dealing blows and of avoiding them with success. In wrestling it was not permitted to strike with the hand, nor in boxing to seize each other in the manner of the wrestlers; but in the Pancratium, it was not only allowed to make use of all the gripes and artifices of wrestling, but the hands and feet, and even the teeth and nails, might be employed to conquer an antagonist.This combat was the most rough and dangerous. A Pancratiast in the Olympic games (called Arrichion, or Arrachion,) perceiving himself almost suffocated by his adversary, who had got fast hold of him by the throat, at the same time that he held him by the foot, broke one of his enemy's toes, the extreme anguish of which obliged him to ask quarter at the very instant that Arrichion himself expired. The Agonothetæ crowned Arrichion, though dead, and proclaimed him victor. Philostratus has left us a very lively description of a painting, which represented this combat.

The Pancratium was so called from two Greek words,130which signify that the whole force of the body was necessary for succeeding in it. It united boxing and wrestling in the same fight, borrowing from one its manner of struggling and flinging, and from the other, the art of dealing blows and of avoiding them with success. In wrestling it was not permitted to strike with the hand, nor in boxing to seize each other in the manner of the wrestlers; but in the Pancratium, it was not only allowed to make use of all the gripes and artifices of wrestling, but the hands and feet, and even the teeth and nails, might be employed to conquer an antagonist.

This combat was the most rough and dangerous. A Pancratiast in the Olympic games (called Arrichion, or Arrachion,) perceiving himself almost suffocated by his adversary, who had got fast hold of him by the throat, at the same time that he held him by the foot, broke one of his enemy's toes, the extreme anguish of which obliged him to ask quarter at the very instant that Arrichion himself expired. The Agonothetæ crowned Arrichion, though dead, and proclaimed him victor. Philostratus has left us a very lively description of a painting, which represented this combat.

Of the Discus, or Quoit.The Discus was a kind of quoit of a round form, made sometimes of wood, but more frequently of stone, lead, or other metal; as iron or brass. Those who used this exercise were called Discoboli, that is, flingers of the Discus. The epithet κατωμάδιος, which signifies“borne upon the shoulders,”given to this instrument by Homer, sufficiently shows, that it was of too great a weight to be carried from place to place in the hands only, and that the shoulders were necessary for the support of such a burden for any length of time.The intent of this exercise, as of almost all the others, was to invigorate the body, and to make men more capable of supporting the weight and use of arms. In war they were often obliged to carry such loads, as appear excessive in these days, either of provisions, fascines, palisades; or in scaling of walls, when, to equal the height of them, several of the besiegers mounted upon the shoulders of each other.The Athletæ, in hurling the Discus, put themselves into[pg lxi]the posture best adapted to add force to their cast; that is, they advanced one foot, upon which they leaned the whole weight of their bodies. They then poised the Discus in their hands, and whirling it round several times almost horizontally, to add force to its motion, they threw it off with the joint strength of hands, arms, and body, which had all a share in the vigour of the discharge. He that flung the Discus farthest was the victor.The most famous painters and sculptors of antiquity, in their endeavours to represent naturally the attitudes of the Discoboli, have left to posterity many masterpieces in their several arts. Quintilian exceedingly extols a statue of that kind, which had been finished with infinite care and application by the celebrated Myron:“What can be more finished,”says he,“or express more happily the muscular distortions of the body in the exercise of the Discus, than the Discobolus of Myron?”131

The Discus was a kind of quoit of a round form, made sometimes of wood, but more frequently of stone, lead, or other metal; as iron or brass. Those who used this exercise were called Discoboli, that is, flingers of the Discus. The epithet κατωμάδιος, which signifies“borne upon the shoulders,”given to this instrument by Homer, sufficiently shows, that it was of too great a weight to be carried from place to place in the hands only, and that the shoulders were necessary for the support of such a burden for any length of time.

The intent of this exercise, as of almost all the others, was to invigorate the body, and to make men more capable of supporting the weight and use of arms. In war they were often obliged to carry such loads, as appear excessive in these days, either of provisions, fascines, palisades; or in scaling of walls, when, to equal the height of them, several of the besiegers mounted upon the shoulders of each other.

The Athletæ, in hurling the Discus, put themselves into[pg lxi]the posture best adapted to add force to their cast; that is, they advanced one foot, upon which they leaned the whole weight of their bodies. They then poised the Discus in their hands, and whirling it round several times almost horizontally, to add force to its motion, they threw it off with the joint strength of hands, arms, and body, which had all a share in the vigour of the discharge. He that flung the Discus farthest was the victor.

The most famous painters and sculptors of antiquity, in their endeavours to represent naturally the attitudes of the Discoboli, have left to posterity many masterpieces in their several arts. Quintilian exceedingly extols a statue of that kind, which had been finished with infinite care and application by the celebrated Myron:“What can be more finished,”says he,“or express more happily the muscular distortions of the body in the exercise of the Discus, than the Discobolus of Myron?”131

Of the Pentathlum.The Greeks gave this name to an exercise composed of five others. It is the common opinion, that those five exercises were wrestling, running, leaping, throwing the dart, and the Discus. It is believed that this sort of combat was decided in one day, and sometimes the same morning: and that to obtain the prize, which was single, it was required that a combatant should be the victor in all those exercises.The exercise of leaping, and throwing the javelin, of which the first consisted in leaping a certain length, and the other in hitting a mark with a javelin at a certain distance, contributed to the forming of a soldier, by making him nimble and active in battle, and expert in flinging the spear and dart.

The Greeks gave this name to an exercise composed of five others. It is the common opinion, that those five exercises were wrestling, running, leaping, throwing the dart, and the Discus. It is believed that this sort of combat was decided in one day, and sometimes the same morning: and that to obtain the prize, which was single, it was required that a combatant should be the victor in all those exercises.

The exercise of leaping, and throwing the javelin, of which the first consisted in leaping a certain length, and the other in hitting a mark with a javelin at a certain distance, contributed to the forming of a soldier, by making him nimble and active in battle, and expert in flinging the spear and dart.

Of Races.Of all the exercises which the Athletæ cultivated with so much pains and industry to enable them to appear in the public games, running held the foremost rank. The Olympic games generally opened with races, and were solemnized at first with no other exercise.The place where the Athletæ exercised themselves in running was generally called theStadiumby the Greeks; as was that wherein they disputed in earnest for the prize. As the lists or[pg lxii]course for these games was at first but one Stadium132in length, it took its name from its measure, and was called the Stadium, whether precisely of that extent, or of a much greater. Under that denomination was included not only the space in which the Athletæ ran, but also that which contained the spectators of the gymnastic games. The place where the Athletæ contended was called Scamma, from its lying lower than the rest of the Stadium, on each side of which, and at the extremity ran an ascent or kind of terrace, covered with seats and benches, upon which the spectators were seated. The most remarkable parts of the Stadium were its entrance, middle, and extremity.The entrance of the course, from whence the competitors started, was marked at first only by a line drawn on the sand from side to side of the Stadium. To that at length was substituted a kind of barrier, which was only a cord strained tight in the front of the horses or men that were to run. It was sometimes a rail of wood. The opening of this barrier was the signal for the racers to start.The middle of the Stadium was remarkable only by the circumstance of having the prizes allotted to the victors set up there. St. Chrysostom133draws a fine comparison from this custom.“As the judges,”says he,“in the races and other games, expose in the midst of the Stadium, to the view of the champions, the crowns which they are to receive; in like manner the Lord, by the mouth of his prophets, has placed in the midst of the course, the prizes which he designs for those who have the courage to contend for them.”At the extremity of the Stadium was a goal, where the footraces ended, but in those of chariots and horses they were to run several times round it without stopping, and afterwards conclude the race by regaining the other extremity of the lists, from whence they started.There were three kinds of races, the chariot, the horse, and the footrace. I shall begin with the last, as the most simple, natural, and ancient.[pg lxiii]1. Of the Foot-race.The runners, of whatever number they were, ranged themselves in a line, after having drawn lots for their places. Whilst they waited the signal to start, they practised, by way of prelude, various motions to awaken their activity, and to keep their limbs pliable and in a right temper.134They kept themselves in wind by small leaps, and making little excursions, that were a kind of trial of their speed and agility. Upon the signal being given they flew towards the goal, with a rapidity scarce to be followed by the eye, which was solely to decide the victory. For the Agonistic laws prohibited, under the penalty of infamy, the attaining it by any foul method.In the simple race the extent of the Stadium was run but once, at the end of which the prize attended the victor, that is, he who came in first. In the race called Δίαυλος, the competitors ran twice that length; that is, after having arrived at the goal, they returned to the barrier. To these may be added a third sort, called Δολιχὸς, which was the longest of all, as its name implies, and was composed of several Diauli. Sometimes it consisted of twenty-four Stadia backwards and forwards, turning twelve times round the goal.There were some runners in ancient times, as well among the Greeks as Romans, who have been much celebrated for their swiftness. Pliny tells us,135that it was thought prodigious in Phidippides to run eleven hundred and forty Stadia136between Athens and Lacedæmon in the space of two days, till Anystis of the latter place, and Philonides, the runner of Alexander the Great, went twelve hundred Stadia137in one day, from Sicyon to Elis. These runners were denominated ἡμεροδρόμους[pg lxiv]as we find in that passage of Herodotus, which mentions Phidippides.138In the consulate of Fonteius and Vipsanus, in the reign of Nero, a boy of nine years old ran seventy-five thousand paces139between noon and night. Pliny adds, that in his time there were runners, who ran one hundred and sixty thousand paces140in the circus. Our wonder at such a prodigious speed will increase, (continues he,)141if we reflect, that when Tiberius went to Germany to his brother Drusius, then at the point of death, he could not arrive there in less than four-and-twenty hours, though the distance was but two hundred thousand paces,142and he changed his carriage three times,143and went with the utmost diligence.2. Of the Horse-races.The race of a single horse with a rider was less celebrated among the ancients, yet it had its favourers amongst the most considerable persons, and even kings themselves, and was attended with uncommon glory to the victor. Pindar, in his first ode, celebrates a victory of this kind, obtained by Hiero, king of Syracuse, to whom he gives the title of Κέλης, that is,“Victor in the horse-race;”which name was given to the horses carrying only a single rider, Κέλητες. Sometimes the rider led another horse by the bridle, and then the horses were calledDesultorii, and their ridersDesultores; because, after a number of turns in the Stadium, they changed horses, by dexterously vaulting from one to the other. A surprising address was necessary upon this occasion, especially in an age unacquainted with the use of stirrups, and when the horses had no saddles, which made the leap still more difficult. Among the African troops there were also cavalry,144calledDesultores, who vaulted from one horse to another, as occasion required; and these were generally Numidians.3. Of the Chariot-races.This kind of race was the most renowned of all the exercises used in the games of the ancients, and that from whence most honour redounded to the victors; which is not to be wondered[pg lxv]at, if we consider whence it arose. It is plain that it was derived from the constant custom of princes, heroes, and great men, of fighting in battle upon chariots. Homer has an infinity of examples of this kind. This custom being admitted, it is natural to suppose it very agreeable to these heroes, to have their charioteers as expert as possible in driving, as their success depended, in a very great measure, upon the address of their drivers. It was anciently, therefore, only to persons of the first consideration that this office was confided. Hence arose a laudable emulation to excel others in the art of guiding a chariot, and a kind of necessity to practise it very much, in order to succeed. The high rank of the persons who made use of chariots ennobled, as it always happens, an exercise peculiar to them. The other exercises were adapted to private soldiers and horsemen, as wrestling, running, and the single horse-race; but the use of chariots in the field was always reserved to princes, and generals of armies.Hence it was, that all those who presented themselves in the Olympic games to dispute the prize in the chariot-races, were persons considerable either for their riches, their birth, their employments, or great actions. Kings themselves eagerly aspired to this glory, from the belief that the title of victor in these games was scarce inferior to that of conqueror, and that the Olympic palm added new dignity to the splendours of a throne. Pindar's odes inform us, that Gelon and Hiero, kings of Syracuse, were of that opinion. Dionysius, who reigned there long after them, carried the same ambition much higher. Philip of Macedon had these victories stampt upon his coins, and seemed as much gratified with them as with those obtained against the enemies of his state. All the world knows the answer of Alexander the Great on this subject.145When his friends asked him whether he would not dispute the prize of the races in these games?“Yes,”said he,“if kings were to be my antagonists.”Which shows, that he would not have disdained these contests, if there had been competitors in them worthy of him.The chariots were generally drawn by two or four horses, ranged abreast;bigæ,quadrigæ. Sometimes mules supplied the place of horses, and then the chariot was called ἀπήνη. Pindar, in the fifth ode of his first book, celebrates one Psaumis, who had obtained a triple victory; one by a chariot drawn by four horses, τεθρίππῳ; another by one drawn by mules, ἀπήνη; and the third by a single horse, κέλητι, which the title of the ode expresses.[pg lxvi]These chariots, upon a signal given, started together from a place calledCarceres. Their places were regulated by lot, which was not an indifferent circumstance as to the victory; for as they were to turn round a boundary, the chariot on the left was nearer than those on the right, which consequently had a greater compass to take. It appears from several passages in Pindar, and especially from one in Sophocles, which I shall cite very soon, that they ran twelve times round the Stadium. He that came in first the twelfth round was victor. The chief art consisted in taking the best ground at the turning of the boundary: for if the charioteer drove too near it, he was in danger of dashing the chariot to pieces; and if he kept too wide of it, his nearest antagonist might cut between him, and get foremost.It is obvious that these chariot-races could not be run without some danger; for as the motion146of the wheels was very rapid, and it was requisite to graze against the boundary in turning, the least error in driving would have broken the chariot in pieces, and might have dangerously wounded the charioteer. An example of which we find in theElectraof Sophocles, who gives an admirable description of a chariot-race run by ten competitors. The pretended Orestes, at the twelfth and last round, which was to decide the victory, having only one antagonist, the rest having been thrown out, was so unfortunate as to break one of his wheels against the boundary, and falling out of his seat entangled in the reins, the horses dragged him violently forwards along with them, and tore him to pieces. But this very seldom happened. To avoid such danger, Nestor gave the following directions to his son Antilochus, who was going to dispute the prize in the chariot-race.147“My son,”says he,“drive your horses as near as possible to the boundary; for which reason, always inclining your body over your chariot, get the left of your competitors, and encouraging the horse on the right, give him the rein, whilst the near horse, hard held, turns the boundary so close that the nave of the wheel seems to graze upon it; but have a care of running against the stone, lest you wound your horses, and dash the chariot in pieces.”Father Montfaucon mentions a difficulty, in his opinion of much consequence, in regard to the places of those who contended for the prize in the chariot-race. They all started indeed from the same line, and at the same time, and so far[pg lxvii]had no advantage of each other; but he, whose lot gave him the first place, being nearest the boundary at the end of the career, and having but a small compass to describe in turning about it, had less way to make than the second, third, fourth, &c. especially when the chariots were drawn by four horses, which took up a greater space between the first and the others, and obliged them to make a larger circle in coming round. This advantage twelve times together, as must happen, admitting the Stadium was to be run round twelve times, gave such a superiority to the first, as seemed to assure him infallibly of the victory against all his competitors. To me it seems, that the fleetness of the horses, joined with the address of the driver, might countervail this odds; either by getting before the first, or by taking his place; if not in the first, at least in some of the subsequent rounds; for it is not to be supposed, that in the progress of the race the antagonists always continued in the same order in which they started. They often changed places in a short interval of time, and in that variety and vicissitude consisted all the diversion of the spectators.It was not required, that those who aspired to the victory should enter the lists, and drive their chariots in person. Their being spectators of the games, or even sending their horses thither, was sufficient; but in either case, it was previously necessary to register the names of the persons for whom the horses were to run, either in the chariot or single horse-races.At the time that the city of Potidæa surrendered to Philip, three couriers brought him advices; the first, that the Illyrians had been defeated in a great battle by his general Parmenio; the second, that he had carried the prize of the horse-race in the Olympic games; and the third, that the queen was delivered of a son. Plutarch seems to insinuate, that Philip was equally delighted with each of these circumstances.148Hiero sent horses to Olympia, to run for the prize, and caused a magnificent pavilion to be erected for them.149Upon this occasion Themistocles harangued the Greeks, to persuade them to pull down the tyrant's pavilion, who had refused his aid against the common enemy, and to hinder his horses from running with the rest. It does not appear that any regard was had to this remonstrance; for we find, by one of Pindar's odes, composed in honour of Hiero, that he won the prize in the equestrian races.No one ever carried the ambition of making a great figure[pg lxviii]in the public games of Greece so far as Alcibiades,150in which he distinguished himself in the most splendid manner, by the great number of horses and chariots which he kept only for the races. There never was either private person or king that sent, as he did, seven chariots at once to the Olympic games, wherein he carried the first, second, and third prizes; an honour no one ever had before him. The famous poet Euripides celebrated these victories in an ode, of which Plutarch has preserved a fragment. The victor, after having made a sumptuous sacrifice to Jupiter, gave a magnificent feast to the innumerable multitude of spectators at the games. It is not easy to comprehend, how the wealth of a private person should suffice for so enormous an expense: but Antisthenes, the scholar of Socrates, who relates what he saw, informs us, that many cities of the allies, in emulation of each other, supplied Alcibiades with all things necessary for the support of such incredible magnificence; equipages, horses, tents, sacrifices, the most exquisite provisions, the most delicate wines; in a word, all that was necessary to the support of his table or train. The passage is remarkable; for the same author assures us, that this was not only done when Alcibiades went to the Olympic games, but in all his military expeditions and journeys by land or sea.“Wherever,”says he,“Alcibiades travelled, he made use of four of the allied cities as his servants. Ephesus furnished him with tents, as magnificent as those of the Persians; Chios took care to provide for his horses; Cyzicum supplied him with sacrifices, and provisions for his table; and Lesbos gave him wine, with whatever else was requisite for his house.”I must not omit, in speaking of the Olympic games, that the ladies were admitted to dispute the prize in them as well as the men; and that many of them obtained it. Cynisca, sister of Agesilaus, king of Sparta, first opened this new path of glory to her sex, and was proclaimed conqueror in the race of chariots with four horses.151This victory, of which till then there had been no example, did not fail of being celebrated with all possible splendour.152A magnificent monument was erected at Sparta in honour of Cynisca;153and the Lacedæmonians, though otherwise very little sensible to the charms of poetry, appointed a poet to transmit this new triumph to posterity, and to immortalize its memory by an inscription in verse. She herself dedicated a chariot of brass, drawn by four horses, in[pg lxix]the temple of Delphi;154in which the charioteer was also represented; a certain proof that she did not drive it herself. In process of time, the picture of Cynisca, drawn by the famous Apelles, was annexed to it, and the whole adorned with many inscriptions in honour of that Spartan heroine.155

Of all the exercises which the Athletæ cultivated with so much pains and industry to enable them to appear in the public games, running held the foremost rank. The Olympic games generally opened with races, and were solemnized at first with no other exercise.

The place where the Athletæ exercised themselves in running was generally called theStadiumby the Greeks; as was that wherein they disputed in earnest for the prize. As the lists or[pg lxii]course for these games was at first but one Stadium132in length, it took its name from its measure, and was called the Stadium, whether precisely of that extent, or of a much greater. Under that denomination was included not only the space in which the Athletæ ran, but also that which contained the spectators of the gymnastic games. The place where the Athletæ contended was called Scamma, from its lying lower than the rest of the Stadium, on each side of which, and at the extremity ran an ascent or kind of terrace, covered with seats and benches, upon which the spectators were seated. The most remarkable parts of the Stadium were its entrance, middle, and extremity.

The entrance of the course, from whence the competitors started, was marked at first only by a line drawn on the sand from side to side of the Stadium. To that at length was substituted a kind of barrier, which was only a cord strained tight in the front of the horses or men that were to run. It was sometimes a rail of wood. The opening of this barrier was the signal for the racers to start.

The middle of the Stadium was remarkable only by the circumstance of having the prizes allotted to the victors set up there. St. Chrysostom133draws a fine comparison from this custom.“As the judges,”says he,“in the races and other games, expose in the midst of the Stadium, to the view of the champions, the crowns which they are to receive; in like manner the Lord, by the mouth of his prophets, has placed in the midst of the course, the prizes which he designs for those who have the courage to contend for them.”

At the extremity of the Stadium was a goal, where the footraces ended, but in those of chariots and horses they were to run several times round it without stopping, and afterwards conclude the race by regaining the other extremity of the lists, from whence they started.

There were three kinds of races, the chariot, the horse, and the footrace. I shall begin with the last, as the most simple, natural, and ancient.

1. Of the Foot-race.The runners, of whatever number they were, ranged themselves in a line, after having drawn lots for their places. Whilst they waited the signal to start, they practised, by way of prelude, various motions to awaken their activity, and to keep their limbs pliable and in a right temper.134They kept themselves in wind by small leaps, and making little excursions, that were a kind of trial of their speed and agility. Upon the signal being given they flew towards the goal, with a rapidity scarce to be followed by the eye, which was solely to decide the victory. For the Agonistic laws prohibited, under the penalty of infamy, the attaining it by any foul method.In the simple race the extent of the Stadium was run but once, at the end of which the prize attended the victor, that is, he who came in first. In the race called Δίαυλος, the competitors ran twice that length; that is, after having arrived at the goal, they returned to the barrier. To these may be added a third sort, called Δολιχὸς, which was the longest of all, as its name implies, and was composed of several Diauli. Sometimes it consisted of twenty-four Stadia backwards and forwards, turning twelve times round the goal.There were some runners in ancient times, as well among the Greeks as Romans, who have been much celebrated for their swiftness. Pliny tells us,135that it was thought prodigious in Phidippides to run eleven hundred and forty Stadia136between Athens and Lacedæmon in the space of two days, till Anystis of the latter place, and Philonides, the runner of Alexander the Great, went twelve hundred Stadia137in one day, from Sicyon to Elis. These runners were denominated ἡμεροδρόμους[pg lxiv]as we find in that passage of Herodotus, which mentions Phidippides.138In the consulate of Fonteius and Vipsanus, in the reign of Nero, a boy of nine years old ran seventy-five thousand paces139between noon and night. Pliny adds, that in his time there were runners, who ran one hundred and sixty thousand paces140in the circus. Our wonder at such a prodigious speed will increase, (continues he,)141if we reflect, that when Tiberius went to Germany to his brother Drusius, then at the point of death, he could not arrive there in less than four-and-twenty hours, though the distance was but two hundred thousand paces,142and he changed his carriage three times,143and went with the utmost diligence.

The runners, of whatever number they were, ranged themselves in a line, after having drawn lots for their places. Whilst they waited the signal to start, they practised, by way of prelude, various motions to awaken their activity, and to keep their limbs pliable and in a right temper.134They kept themselves in wind by small leaps, and making little excursions, that were a kind of trial of their speed and agility. Upon the signal being given they flew towards the goal, with a rapidity scarce to be followed by the eye, which was solely to decide the victory. For the Agonistic laws prohibited, under the penalty of infamy, the attaining it by any foul method.

In the simple race the extent of the Stadium was run but once, at the end of which the prize attended the victor, that is, he who came in first. In the race called Δίαυλος, the competitors ran twice that length; that is, after having arrived at the goal, they returned to the barrier. To these may be added a third sort, called Δολιχὸς, which was the longest of all, as its name implies, and was composed of several Diauli. Sometimes it consisted of twenty-four Stadia backwards and forwards, turning twelve times round the goal.

There were some runners in ancient times, as well among the Greeks as Romans, who have been much celebrated for their swiftness. Pliny tells us,135that it was thought prodigious in Phidippides to run eleven hundred and forty Stadia136between Athens and Lacedæmon in the space of two days, till Anystis of the latter place, and Philonides, the runner of Alexander the Great, went twelve hundred Stadia137in one day, from Sicyon to Elis. These runners were denominated ἡμεροδρόμους[pg lxiv]as we find in that passage of Herodotus, which mentions Phidippides.138In the consulate of Fonteius and Vipsanus, in the reign of Nero, a boy of nine years old ran seventy-five thousand paces139between noon and night. Pliny adds, that in his time there were runners, who ran one hundred and sixty thousand paces140in the circus. Our wonder at such a prodigious speed will increase, (continues he,)141if we reflect, that when Tiberius went to Germany to his brother Drusius, then at the point of death, he could not arrive there in less than four-and-twenty hours, though the distance was but two hundred thousand paces,142and he changed his carriage three times,143and went with the utmost diligence.

2. Of the Horse-races.The race of a single horse with a rider was less celebrated among the ancients, yet it had its favourers amongst the most considerable persons, and even kings themselves, and was attended with uncommon glory to the victor. Pindar, in his first ode, celebrates a victory of this kind, obtained by Hiero, king of Syracuse, to whom he gives the title of Κέλης, that is,“Victor in the horse-race;”which name was given to the horses carrying only a single rider, Κέλητες. Sometimes the rider led another horse by the bridle, and then the horses were calledDesultorii, and their ridersDesultores; because, after a number of turns in the Stadium, they changed horses, by dexterously vaulting from one to the other. A surprising address was necessary upon this occasion, especially in an age unacquainted with the use of stirrups, and when the horses had no saddles, which made the leap still more difficult. Among the African troops there were also cavalry,144calledDesultores, who vaulted from one horse to another, as occasion required; and these were generally Numidians.

The race of a single horse with a rider was less celebrated among the ancients, yet it had its favourers amongst the most considerable persons, and even kings themselves, and was attended with uncommon glory to the victor. Pindar, in his first ode, celebrates a victory of this kind, obtained by Hiero, king of Syracuse, to whom he gives the title of Κέλης, that is,“Victor in the horse-race;”which name was given to the horses carrying only a single rider, Κέλητες. Sometimes the rider led another horse by the bridle, and then the horses were calledDesultorii, and their ridersDesultores; because, after a number of turns in the Stadium, they changed horses, by dexterously vaulting from one to the other. A surprising address was necessary upon this occasion, especially in an age unacquainted with the use of stirrups, and when the horses had no saddles, which made the leap still more difficult. Among the African troops there were also cavalry,144calledDesultores, who vaulted from one horse to another, as occasion required; and these were generally Numidians.

3. Of the Chariot-races.This kind of race was the most renowned of all the exercises used in the games of the ancients, and that from whence most honour redounded to the victors; which is not to be wondered[pg lxv]at, if we consider whence it arose. It is plain that it was derived from the constant custom of princes, heroes, and great men, of fighting in battle upon chariots. Homer has an infinity of examples of this kind. This custom being admitted, it is natural to suppose it very agreeable to these heroes, to have their charioteers as expert as possible in driving, as their success depended, in a very great measure, upon the address of their drivers. It was anciently, therefore, only to persons of the first consideration that this office was confided. Hence arose a laudable emulation to excel others in the art of guiding a chariot, and a kind of necessity to practise it very much, in order to succeed. The high rank of the persons who made use of chariots ennobled, as it always happens, an exercise peculiar to them. The other exercises were adapted to private soldiers and horsemen, as wrestling, running, and the single horse-race; but the use of chariots in the field was always reserved to princes, and generals of armies.Hence it was, that all those who presented themselves in the Olympic games to dispute the prize in the chariot-races, were persons considerable either for their riches, their birth, their employments, or great actions. Kings themselves eagerly aspired to this glory, from the belief that the title of victor in these games was scarce inferior to that of conqueror, and that the Olympic palm added new dignity to the splendours of a throne. Pindar's odes inform us, that Gelon and Hiero, kings of Syracuse, were of that opinion. Dionysius, who reigned there long after them, carried the same ambition much higher. Philip of Macedon had these victories stampt upon his coins, and seemed as much gratified with them as with those obtained against the enemies of his state. All the world knows the answer of Alexander the Great on this subject.145When his friends asked him whether he would not dispute the prize of the races in these games?“Yes,”said he,“if kings were to be my antagonists.”Which shows, that he would not have disdained these contests, if there had been competitors in them worthy of him.The chariots were generally drawn by two or four horses, ranged abreast;bigæ,quadrigæ. Sometimes mules supplied the place of horses, and then the chariot was called ἀπήνη. Pindar, in the fifth ode of his first book, celebrates one Psaumis, who had obtained a triple victory; one by a chariot drawn by four horses, τεθρίππῳ; another by one drawn by mules, ἀπήνη; and the third by a single horse, κέλητι, which the title of the ode expresses.[pg lxvi]These chariots, upon a signal given, started together from a place calledCarceres. Their places were regulated by lot, which was not an indifferent circumstance as to the victory; for as they were to turn round a boundary, the chariot on the left was nearer than those on the right, which consequently had a greater compass to take. It appears from several passages in Pindar, and especially from one in Sophocles, which I shall cite very soon, that they ran twelve times round the Stadium. He that came in first the twelfth round was victor. The chief art consisted in taking the best ground at the turning of the boundary: for if the charioteer drove too near it, he was in danger of dashing the chariot to pieces; and if he kept too wide of it, his nearest antagonist might cut between him, and get foremost.It is obvious that these chariot-races could not be run without some danger; for as the motion146of the wheels was very rapid, and it was requisite to graze against the boundary in turning, the least error in driving would have broken the chariot in pieces, and might have dangerously wounded the charioteer. An example of which we find in theElectraof Sophocles, who gives an admirable description of a chariot-race run by ten competitors. The pretended Orestes, at the twelfth and last round, which was to decide the victory, having only one antagonist, the rest having been thrown out, was so unfortunate as to break one of his wheels against the boundary, and falling out of his seat entangled in the reins, the horses dragged him violently forwards along with them, and tore him to pieces. But this very seldom happened. To avoid such danger, Nestor gave the following directions to his son Antilochus, who was going to dispute the prize in the chariot-race.147“My son,”says he,“drive your horses as near as possible to the boundary; for which reason, always inclining your body over your chariot, get the left of your competitors, and encouraging the horse on the right, give him the rein, whilst the near horse, hard held, turns the boundary so close that the nave of the wheel seems to graze upon it; but have a care of running against the stone, lest you wound your horses, and dash the chariot in pieces.”Father Montfaucon mentions a difficulty, in his opinion of much consequence, in regard to the places of those who contended for the prize in the chariot-race. They all started indeed from the same line, and at the same time, and so far[pg lxvii]had no advantage of each other; but he, whose lot gave him the first place, being nearest the boundary at the end of the career, and having but a small compass to describe in turning about it, had less way to make than the second, third, fourth, &c. especially when the chariots were drawn by four horses, which took up a greater space between the first and the others, and obliged them to make a larger circle in coming round. This advantage twelve times together, as must happen, admitting the Stadium was to be run round twelve times, gave such a superiority to the first, as seemed to assure him infallibly of the victory against all his competitors. To me it seems, that the fleetness of the horses, joined with the address of the driver, might countervail this odds; either by getting before the first, or by taking his place; if not in the first, at least in some of the subsequent rounds; for it is not to be supposed, that in the progress of the race the antagonists always continued in the same order in which they started. They often changed places in a short interval of time, and in that variety and vicissitude consisted all the diversion of the spectators.It was not required, that those who aspired to the victory should enter the lists, and drive their chariots in person. Their being spectators of the games, or even sending their horses thither, was sufficient; but in either case, it was previously necessary to register the names of the persons for whom the horses were to run, either in the chariot or single horse-races.At the time that the city of Potidæa surrendered to Philip, three couriers brought him advices; the first, that the Illyrians had been defeated in a great battle by his general Parmenio; the second, that he had carried the prize of the horse-race in the Olympic games; and the third, that the queen was delivered of a son. Plutarch seems to insinuate, that Philip was equally delighted with each of these circumstances.148Hiero sent horses to Olympia, to run for the prize, and caused a magnificent pavilion to be erected for them.149Upon this occasion Themistocles harangued the Greeks, to persuade them to pull down the tyrant's pavilion, who had refused his aid against the common enemy, and to hinder his horses from running with the rest. It does not appear that any regard was had to this remonstrance; for we find, by one of Pindar's odes, composed in honour of Hiero, that he won the prize in the equestrian races.No one ever carried the ambition of making a great figure[pg lxviii]in the public games of Greece so far as Alcibiades,150in which he distinguished himself in the most splendid manner, by the great number of horses and chariots which he kept only for the races. There never was either private person or king that sent, as he did, seven chariots at once to the Olympic games, wherein he carried the first, second, and third prizes; an honour no one ever had before him. The famous poet Euripides celebrated these victories in an ode, of which Plutarch has preserved a fragment. The victor, after having made a sumptuous sacrifice to Jupiter, gave a magnificent feast to the innumerable multitude of spectators at the games. It is not easy to comprehend, how the wealth of a private person should suffice for so enormous an expense: but Antisthenes, the scholar of Socrates, who relates what he saw, informs us, that many cities of the allies, in emulation of each other, supplied Alcibiades with all things necessary for the support of such incredible magnificence; equipages, horses, tents, sacrifices, the most exquisite provisions, the most delicate wines; in a word, all that was necessary to the support of his table or train. The passage is remarkable; for the same author assures us, that this was not only done when Alcibiades went to the Olympic games, but in all his military expeditions and journeys by land or sea.“Wherever,”says he,“Alcibiades travelled, he made use of four of the allied cities as his servants. Ephesus furnished him with tents, as magnificent as those of the Persians; Chios took care to provide for his horses; Cyzicum supplied him with sacrifices, and provisions for his table; and Lesbos gave him wine, with whatever else was requisite for his house.”I must not omit, in speaking of the Olympic games, that the ladies were admitted to dispute the prize in them as well as the men; and that many of them obtained it. Cynisca, sister of Agesilaus, king of Sparta, first opened this new path of glory to her sex, and was proclaimed conqueror in the race of chariots with four horses.151This victory, of which till then there had been no example, did not fail of being celebrated with all possible splendour.152A magnificent monument was erected at Sparta in honour of Cynisca;153and the Lacedæmonians, though otherwise very little sensible to the charms of poetry, appointed a poet to transmit this new triumph to posterity, and to immortalize its memory by an inscription in verse. She herself dedicated a chariot of brass, drawn by four horses, in[pg lxix]the temple of Delphi;154in which the charioteer was also represented; a certain proof that she did not drive it herself. In process of time, the picture of Cynisca, drawn by the famous Apelles, was annexed to it, and the whole adorned with many inscriptions in honour of that Spartan heroine.155

This kind of race was the most renowned of all the exercises used in the games of the ancients, and that from whence most honour redounded to the victors; which is not to be wondered[pg lxv]at, if we consider whence it arose. It is plain that it was derived from the constant custom of princes, heroes, and great men, of fighting in battle upon chariots. Homer has an infinity of examples of this kind. This custom being admitted, it is natural to suppose it very agreeable to these heroes, to have their charioteers as expert as possible in driving, as their success depended, in a very great measure, upon the address of their drivers. It was anciently, therefore, only to persons of the first consideration that this office was confided. Hence arose a laudable emulation to excel others in the art of guiding a chariot, and a kind of necessity to practise it very much, in order to succeed. The high rank of the persons who made use of chariots ennobled, as it always happens, an exercise peculiar to them. The other exercises were adapted to private soldiers and horsemen, as wrestling, running, and the single horse-race; but the use of chariots in the field was always reserved to princes, and generals of armies.

Hence it was, that all those who presented themselves in the Olympic games to dispute the prize in the chariot-races, were persons considerable either for their riches, their birth, their employments, or great actions. Kings themselves eagerly aspired to this glory, from the belief that the title of victor in these games was scarce inferior to that of conqueror, and that the Olympic palm added new dignity to the splendours of a throne. Pindar's odes inform us, that Gelon and Hiero, kings of Syracuse, were of that opinion. Dionysius, who reigned there long after them, carried the same ambition much higher. Philip of Macedon had these victories stampt upon his coins, and seemed as much gratified with them as with those obtained against the enemies of his state. All the world knows the answer of Alexander the Great on this subject.145When his friends asked him whether he would not dispute the prize of the races in these games?“Yes,”said he,“if kings were to be my antagonists.”Which shows, that he would not have disdained these contests, if there had been competitors in them worthy of him.

The chariots were generally drawn by two or four horses, ranged abreast;bigæ,quadrigæ. Sometimes mules supplied the place of horses, and then the chariot was called ἀπήνη. Pindar, in the fifth ode of his first book, celebrates one Psaumis, who had obtained a triple victory; one by a chariot drawn by four horses, τεθρίππῳ; another by one drawn by mules, ἀπήνη; and the third by a single horse, κέλητι, which the title of the ode expresses.

These chariots, upon a signal given, started together from a place calledCarceres. Their places were regulated by lot, which was not an indifferent circumstance as to the victory; for as they were to turn round a boundary, the chariot on the left was nearer than those on the right, which consequently had a greater compass to take. It appears from several passages in Pindar, and especially from one in Sophocles, which I shall cite very soon, that they ran twelve times round the Stadium. He that came in first the twelfth round was victor. The chief art consisted in taking the best ground at the turning of the boundary: for if the charioteer drove too near it, he was in danger of dashing the chariot to pieces; and if he kept too wide of it, his nearest antagonist might cut between him, and get foremost.

It is obvious that these chariot-races could not be run without some danger; for as the motion146of the wheels was very rapid, and it was requisite to graze against the boundary in turning, the least error in driving would have broken the chariot in pieces, and might have dangerously wounded the charioteer. An example of which we find in theElectraof Sophocles, who gives an admirable description of a chariot-race run by ten competitors. The pretended Orestes, at the twelfth and last round, which was to decide the victory, having only one antagonist, the rest having been thrown out, was so unfortunate as to break one of his wheels against the boundary, and falling out of his seat entangled in the reins, the horses dragged him violently forwards along with them, and tore him to pieces. But this very seldom happened. To avoid such danger, Nestor gave the following directions to his son Antilochus, who was going to dispute the prize in the chariot-race.147“My son,”says he,“drive your horses as near as possible to the boundary; for which reason, always inclining your body over your chariot, get the left of your competitors, and encouraging the horse on the right, give him the rein, whilst the near horse, hard held, turns the boundary so close that the nave of the wheel seems to graze upon it; but have a care of running against the stone, lest you wound your horses, and dash the chariot in pieces.”

Father Montfaucon mentions a difficulty, in his opinion of much consequence, in regard to the places of those who contended for the prize in the chariot-race. They all started indeed from the same line, and at the same time, and so far[pg lxvii]had no advantage of each other; but he, whose lot gave him the first place, being nearest the boundary at the end of the career, and having but a small compass to describe in turning about it, had less way to make than the second, third, fourth, &c. especially when the chariots were drawn by four horses, which took up a greater space between the first and the others, and obliged them to make a larger circle in coming round. This advantage twelve times together, as must happen, admitting the Stadium was to be run round twelve times, gave such a superiority to the first, as seemed to assure him infallibly of the victory against all his competitors. To me it seems, that the fleetness of the horses, joined with the address of the driver, might countervail this odds; either by getting before the first, or by taking his place; if not in the first, at least in some of the subsequent rounds; for it is not to be supposed, that in the progress of the race the antagonists always continued in the same order in which they started. They often changed places in a short interval of time, and in that variety and vicissitude consisted all the diversion of the spectators.

It was not required, that those who aspired to the victory should enter the lists, and drive their chariots in person. Their being spectators of the games, or even sending their horses thither, was sufficient; but in either case, it was previously necessary to register the names of the persons for whom the horses were to run, either in the chariot or single horse-races.

At the time that the city of Potidæa surrendered to Philip, three couriers brought him advices; the first, that the Illyrians had been defeated in a great battle by his general Parmenio; the second, that he had carried the prize of the horse-race in the Olympic games; and the third, that the queen was delivered of a son. Plutarch seems to insinuate, that Philip was equally delighted with each of these circumstances.148

Hiero sent horses to Olympia, to run for the prize, and caused a magnificent pavilion to be erected for them.149Upon this occasion Themistocles harangued the Greeks, to persuade them to pull down the tyrant's pavilion, who had refused his aid against the common enemy, and to hinder his horses from running with the rest. It does not appear that any regard was had to this remonstrance; for we find, by one of Pindar's odes, composed in honour of Hiero, that he won the prize in the equestrian races.

No one ever carried the ambition of making a great figure[pg lxviii]in the public games of Greece so far as Alcibiades,150in which he distinguished himself in the most splendid manner, by the great number of horses and chariots which he kept only for the races. There never was either private person or king that sent, as he did, seven chariots at once to the Olympic games, wherein he carried the first, second, and third prizes; an honour no one ever had before him. The famous poet Euripides celebrated these victories in an ode, of which Plutarch has preserved a fragment. The victor, after having made a sumptuous sacrifice to Jupiter, gave a magnificent feast to the innumerable multitude of spectators at the games. It is not easy to comprehend, how the wealth of a private person should suffice for so enormous an expense: but Antisthenes, the scholar of Socrates, who relates what he saw, informs us, that many cities of the allies, in emulation of each other, supplied Alcibiades with all things necessary for the support of such incredible magnificence; equipages, horses, tents, sacrifices, the most exquisite provisions, the most delicate wines; in a word, all that was necessary to the support of his table or train. The passage is remarkable; for the same author assures us, that this was not only done when Alcibiades went to the Olympic games, but in all his military expeditions and journeys by land or sea.“Wherever,”says he,“Alcibiades travelled, he made use of four of the allied cities as his servants. Ephesus furnished him with tents, as magnificent as those of the Persians; Chios took care to provide for his horses; Cyzicum supplied him with sacrifices, and provisions for his table; and Lesbos gave him wine, with whatever else was requisite for his house.”

I must not omit, in speaking of the Olympic games, that the ladies were admitted to dispute the prize in them as well as the men; and that many of them obtained it. Cynisca, sister of Agesilaus, king of Sparta, first opened this new path of glory to her sex, and was proclaimed conqueror in the race of chariots with four horses.151This victory, of which till then there had been no example, did not fail of being celebrated with all possible splendour.152A magnificent monument was erected at Sparta in honour of Cynisca;153and the Lacedæmonians, though otherwise very little sensible to the charms of poetry, appointed a poet to transmit this new triumph to posterity, and to immortalize its memory by an inscription in verse. She herself dedicated a chariot of brass, drawn by four horses, in[pg lxix]the temple of Delphi;154in which the charioteer was also represented; a certain proof that she did not drive it herself. In process of time, the picture of Cynisca, drawn by the famous Apelles, was annexed to it, and the whole adorned with many inscriptions in honour of that Spartan heroine.155

Of the honours and rewards granted to the victors.These honours and rewards were of several kinds. The acclamations of the spectators in honour of the victors were only a prelude to the prizes designed them. These prizes were different wreaths of wild olive, pine, parsley, or laurel, according to the different places where the games were celebrated. Those crowns were always attended with branches of palm, that the victors carried in their right hands; which custom, according to Plutarch,156arose (perhaps) from a property of the palm-tree, which displays new vigour the more endeavours are used to crush or bend it, and is a symbol of the courage and resistance of the champion who had obtained the prize. As he might be victor more than once in the same games, and sometimes on the same day, he might also receive several crowns and palms.When the victor had received the crown and palm, a herald, preceded by a trumpet, conducted him through the Stadium, and proclaimed aloud the name and country of the successful champion, who passed in that kind of review before the people, whilst they redoubled their acclamations and applauses at the sight of him.When he returned to his own country, the people came out in a body to meet him, and conducted him into the city, adorned with all the marks of his victory, and riding upon a chariot drawn by four horses. He made his entry not through the gates, but through a breach purposely made in the walls. Lighted torches were carried before him, and a numerous train followed to do honour to the procession.The athletic triumph almost always concluded with feasts made for the victors, their relations, and friends, either at the expense of the public, or by private individuals, who regaled not only their families and friends, but often a great part of the spectators. Alcibiades,157after having sacrificed to the Olympian Jupiter, which was always the first care of the victor, treated the whole assembly. Leophron did the same, as Athenæus[pg lxx]reports;158who adds, that Empedocles of Agrigentum, having conquered in the same games, and not having it in his power, being a Pythagorean, to regale the people with flesh or fish, caused an ox to be made of a paste, composed of myrrh, incense, and all sorts of spices, of which pieces were given to all who were present.One of the most honourable privileges granted to the Athletic victors, was the right of precedency at the public games. At Sparta it was a custom for the king to take them with him in military expeditions, to fight near his person, and to be his guard; which, with reason, was judged very honourable. Another privilege, in which advantage was united with honour, was that of being maintained for the rest of their lives at the expense of their country. That this expense might not become too chargeable to the state, Solon159reduced the pension of a victor in the Olympic games to five hundred drachmas;160in the Isthmian to a hundred;161and in the rest in proportion. The victor and his country considered this pension, less as a relief of the champion's indigence, than as a mark of honour and distinction. They were also exempted from all civil offices and employments.The celebration of the games being over, one of the first cares of the magistrates, who presided in them, was to inscribe, in the public register, the name and country of the Athletæ who had carried the prizes, and to annex the species of combat in which they had been victorious. The chariot-race had the preference to all other games. Hence the historians, who date occurrences by the Olympiads, as Thucydides, Dionysius of Halicarnassus, Diodorus Siculus, and Pausanias, almost always express the Olympiad by the name and country of the victors in that race.The praises of the victorious Athletæ were amongst the Greeks one of the principal subjects of their lyric poetry. We find, that all the odes of the four books of Pindar turn upon it, each of which takes its title from the games in which the combatants signalized themselves, whose victories those poems celebrate. The poet, indeed, frequently enriches his matter, by calling in to the champion's assistance, incapable alone of inspiring all the enthusiasm necessary, the aid of the gods, heroes, and princes, who have any relation to his subject; and to support the flights of imagination, to which he abandons himself. Before Pindar, the poet Simonides practised the[pg lxxi]same manner of writing, intermingling the praises of the gods and heroes with those of the champions, whose victories he sang. It is related upon this head,162that one of the victors in boxing, called Scopas, having agreed with Simonides for a poem upon his victory, the poet, according to custom, after having given the highest praises to the champion, expatiated in a long digression to the honour of Castor and Pollux. Scopas, satisfied in appearance with the performance of Simonides, paid him however only the third part of the sum agreed on, referring him for the remainder to the Tyndaridæ, whom he had celebrated so well. And in fact he was well paid by them, if we may believe the sequel; for, at the feast given by the champion, whilst the guests were at table, a servant came to Simonides, and told him, that two men, covered with dust and sweat, were at the door, and desired to speak with him in all haste. He had scarce set his foot out of the chamber, in order to go to them, when the roof fell in, and crushed the champion, with all his guests, to death.Sculpture united with poetry to perpetuate the fame of the champions. Statues were erected to the victors, especially in the Olympic games, in the very place where they had been crowned, and sometimes in that of their birth also; which was commonly done at the expense of their country. Amongst the statues which adorned Olympia, were those of several children of ten or twelve years old, who had obtained the prize at that age in the Olympic games. They did not only raise such monuments to the champions, but to the very horses, to whose swiftness they were indebted for the Agonistic crown: and Pausanias163mentions one, which was erected in honour of a mare, called Aura, whose history is worth repeating. Phidolas her rider, having fallen off in the beginning of the race, the mare continued to run in the same manner as if he had been upon her back. She outstripped all the rest; and upon the sound of the trumpets, which was usual toward the end of the race to animate the competitors, she redoubled her vigour and courage, turned round the goal; and, as if she had been sensible that she had gained the victory, presented herself before the judges of the games. The Eleans declared Phidolas victor, with permission to erect a monument to himself and the mare, that had served him so well.

These honours and rewards were of several kinds. The acclamations of the spectators in honour of the victors were only a prelude to the prizes designed them. These prizes were different wreaths of wild olive, pine, parsley, or laurel, according to the different places where the games were celebrated. Those crowns were always attended with branches of palm, that the victors carried in their right hands; which custom, according to Plutarch,156arose (perhaps) from a property of the palm-tree, which displays new vigour the more endeavours are used to crush or bend it, and is a symbol of the courage and resistance of the champion who had obtained the prize. As he might be victor more than once in the same games, and sometimes on the same day, he might also receive several crowns and palms.

When the victor had received the crown and palm, a herald, preceded by a trumpet, conducted him through the Stadium, and proclaimed aloud the name and country of the successful champion, who passed in that kind of review before the people, whilst they redoubled their acclamations and applauses at the sight of him.

When he returned to his own country, the people came out in a body to meet him, and conducted him into the city, adorned with all the marks of his victory, and riding upon a chariot drawn by four horses. He made his entry not through the gates, but through a breach purposely made in the walls. Lighted torches were carried before him, and a numerous train followed to do honour to the procession.

The athletic triumph almost always concluded with feasts made for the victors, their relations, and friends, either at the expense of the public, or by private individuals, who regaled not only their families and friends, but often a great part of the spectators. Alcibiades,157after having sacrificed to the Olympian Jupiter, which was always the first care of the victor, treated the whole assembly. Leophron did the same, as Athenæus[pg lxx]reports;158who adds, that Empedocles of Agrigentum, having conquered in the same games, and not having it in his power, being a Pythagorean, to regale the people with flesh or fish, caused an ox to be made of a paste, composed of myrrh, incense, and all sorts of spices, of which pieces were given to all who were present.

One of the most honourable privileges granted to the Athletic victors, was the right of precedency at the public games. At Sparta it was a custom for the king to take them with him in military expeditions, to fight near his person, and to be his guard; which, with reason, was judged very honourable. Another privilege, in which advantage was united with honour, was that of being maintained for the rest of their lives at the expense of their country. That this expense might not become too chargeable to the state, Solon159reduced the pension of a victor in the Olympic games to five hundred drachmas;160in the Isthmian to a hundred;161and in the rest in proportion. The victor and his country considered this pension, less as a relief of the champion's indigence, than as a mark of honour and distinction. They were also exempted from all civil offices and employments.

The celebration of the games being over, one of the first cares of the magistrates, who presided in them, was to inscribe, in the public register, the name and country of the Athletæ who had carried the prizes, and to annex the species of combat in which they had been victorious. The chariot-race had the preference to all other games. Hence the historians, who date occurrences by the Olympiads, as Thucydides, Dionysius of Halicarnassus, Diodorus Siculus, and Pausanias, almost always express the Olympiad by the name and country of the victors in that race.

The praises of the victorious Athletæ were amongst the Greeks one of the principal subjects of their lyric poetry. We find, that all the odes of the four books of Pindar turn upon it, each of which takes its title from the games in which the combatants signalized themselves, whose victories those poems celebrate. The poet, indeed, frequently enriches his matter, by calling in to the champion's assistance, incapable alone of inspiring all the enthusiasm necessary, the aid of the gods, heroes, and princes, who have any relation to his subject; and to support the flights of imagination, to which he abandons himself. Before Pindar, the poet Simonides practised the[pg lxxi]same manner of writing, intermingling the praises of the gods and heroes with those of the champions, whose victories he sang. It is related upon this head,162that one of the victors in boxing, called Scopas, having agreed with Simonides for a poem upon his victory, the poet, according to custom, after having given the highest praises to the champion, expatiated in a long digression to the honour of Castor and Pollux. Scopas, satisfied in appearance with the performance of Simonides, paid him however only the third part of the sum agreed on, referring him for the remainder to the Tyndaridæ, whom he had celebrated so well. And in fact he was well paid by them, if we may believe the sequel; for, at the feast given by the champion, whilst the guests were at table, a servant came to Simonides, and told him, that two men, covered with dust and sweat, were at the door, and desired to speak with him in all haste. He had scarce set his foot out of the chamber, in order to go to them, when the roof fell in, and crushed the champion, with all his guests, to death.

Sculpture united with poetry to perpetuate the fame of the champions. Statues were erected to the victors, especially in the Olympic games, in the very place where they had been crowned, and sometimes in that of their birth also; which was commonly done at the expense of their country. Amongst the statues which adorned Olympia, were those of several children of ten or twelve years old, who had obtained the prize at that age in the Olympic games. They did not only raise such monuments to the champions, but to the very horses, to whose swiftness they were indebted for the Agonistic crown: and Pausanias163mentions one, which was erected in honour of a mare, called Aura, whose history is worth repeating. Phidolas her rider, having fallen off in the beginning of the race, the mare continued to run in the same manner as if he had been upon her back. She outstripped all the rest; and upon the sound of the trumpets, which was usual toward the end of the race to animate the competitors, she redoubled her vigour and courage, turned round the goal; and, as if she had been sensible that she had gained the victory, presented herself before the judges of the games. The Eleans declared Phidolas victor, with permission to erect a monument to himself and the mare, that had served him so well.

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