Different Kinds of Heroes.—Of these heroes many are legendary persons (Achilles, Odysseus, Agamemnon); some without doubt never existed (Herakles, Œdipus); others like Hellen, Dorus, Æolus are only names. But their worshippers regarded them as men of the olden time; and, in fact, the most of the heroes lived at one time. Many are historical personages: generals like Leonidas, Lysander; philosophers like Democritus and Aristotle; legislators like Lycurgus and Solon. The people of Croton adored even one of their fellow-citizens, Philip by name, because he had been in his time the most beautiful man in Greece. The leader who had guided a band of colonists and founded a city became for the inhabitants the Founder; a temple was raised to him and every year sacrifices were offered to him. The Athenian Miltiades was thus worshipped in a city of Thrace. The Spartiate Brasidas, killed in the defence of Amphipolis, had divine honors paid to him in that city, for the inhabitants had come to regard him as their Founder.
Presence of the Heroes.—The hero continued to reside in the place where his body was interred, either in his tomb or in the neighborhood. A story told by Herodotus (v. 67) depicts this belief in a lively way. The city of Sicyon adored the hero Adrastus and in a public place was a chapel dedicated to his honor. Cleisthenes, the tyrant of Sicyon, took a fancy to rid himself of this hero. He went to the oracle at Delphi to ask if it would aid him in expelling Adrastus. The oracle replied to his question that Adrastus was king of the Sicyonians and Cleisthenes was a brigand. The tyrant, not daring to evict the hero, adopted a ruse; he sent to Thebes to seek the bones of Melanippus, another hero, and installed them with great pomp in the sanctuary of the city. "He did this," says Herodotus, "because Melanippus during his life had been the greatest enemy of Adrastus and had killed his brother and his son-in-law." Then he transferred to Melanippus the festivals and the sacrifices formerly paid to the honor of Adrastus. He was persuaded, and all the Greeks with him, that the hero would be irritated and would flee.
Intervention of the Heroes.—The heroes have divine power; like the gods, they can according to their whim send good or evil. The poet Stesichorus had spoken ill of the famous Helen (that Helen who the legend states was carried away to Troy); he suddenly became blind; when he retracted what he had said, the heroine restored his sight.
The protecting heroes of a city kept it from plagues and famine and even fought against its enemies. At the battle of the Marathon the Athenian soldiers saw in the midst of them Theseus, the mythical founder of Athens, clad in shining armor. During the battle of Salamis the heroes Ajax and Telamon, once kings of Salamis, appeared on the highest point of the island extending their hands to the Greek fleet. "It is not we," said Themistocles, "that have vanquished the Persians; it is the gods and heroes." In "Œdipus at Colonus," a tragedy of Sophocles, Œdipus at the point of death receives the visit of the king of Athens and of the king of Thebes, both of whom as gods request him to have his body interred in their territory, and to become a protecting hero. Œdipus at last consents to be buried in the soil of the Athenians, and says to the king, "Dead, I shall not be a useless inhabitant of this country, I shall be a rampart for you, stronger than millions of warriors." In himself alone a hero was as efficient as a whole army; his spirit was mightier than all living men.
WORSHIP
Principles of Worship of the Gods.—Gods and heroes, potent as they were, bestowed on men all good or evil fortune according to their will. It was dangerous to have them against you, wise to have them on your side. They were conceived as like men, irritated if they were neglected, contented if they were venerated. On this principle worship was based. It consisted in doing things agreeable to the gods to obtain their favor. Plato expresses as follows[55] the thought of the common man, "To know how to say and do those things that are pleasing to the gods, either in prayers or in offerings, this is piety which brings prosperity to individuals and to states. The reverse is impiety which ruins everything." "It is natural," says Xenophon at the end of his treatise on Cavalry, "that the gods should favor those especially who not only consult them in need, but honor them in the day of prosperity." Religion was first of all a contract; the Greek sought to delight the gods and in return required their services. "For a long time," says a priest of Apollo to his god, "I have burned fat bullocks for you; now grant my petitions and discharge your arrows against my enemies."
The Great Festivals.—Since the gods had the feelings of men they were to be pleased in the same way as men. Wine, cakes, fruits, food were brought to them. Palaces were built for them. Festivals were given in their honor, for they were "joyous gods" who loved pleasure and beautiful spectacles. A festival was not, as with us, purely an occasion of rejoicing, but a religious ceremony. On those days free from the daily toil men were required to rejoice in public before the god. The Greek, without doubt, delighted in these fêtes; but it is for the god and not for himself that he celebrates them. "The Ionians," says an ancient hymn to Apollo, "delight thee with trial of strength, the hymn, and the dance."
The Sacred Games.—From these diversions offered to the gods originated the solemn games. Each city had them to the honor of its gods; ordinarily only its citizens were admitted to them; but in four districts of Greece were celebrated games at which all Greeks could be present and participate. These are called the Four Great Games.
The principal of these four festivals was that at Olympia. This was given every four years in honor of Zeus and continued five or six days. The multitude coming from all parts of Greece filled the amphitheatre. They commenced by sacrificing victims and addressing prayers to Zeus and the other gods. Then came the contests; they were:
The foot-race around the stadion.