Those who are desirous of more particular information concerning the oracles and riches of the temple of Delphi, may consult some dissertations upon this subject, printed in the Memoirs of the Academy of Belles Lettres,[110] of which I have made good use, according to my custom.
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.
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. The Olympic, 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. The Pythian, sacred to Apollo Pythius,[111] so called from the serpent Python, killed by him; they were celebrated at Delphi every four years. The Nemæan, 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, the Isthmian, celebrated upon the isthmus of Corinth, every four years, in honour of Neptune. Theseus[112] was 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;[113] and 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,[114] that 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!”[115] Which 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.