Then the benevolent Alkinoös endeavors to soften the stern mood of the visitor. “We are not faultless boxers,” says the king, “no, nor wrestlers; but in the foot-race we run swiftly, and in our ships excel. Dear to us ever is the feast, the harp, the dance, changes of clothes, warm baths, and bed. Come then, Phæacian dancers the best among you make us sport, that so the stranger on returning home may tell his friends how we surpass all other men in sailing, running, in the dance and song.”[*]
The scene that follows is one of exquisite grace. Nine umpires (the mention of whom shows how important athletics have become), clear the ring for the dance: A page brings the “melodious lyre,” Demodokos, the blind bard, steps into the centre of the ring, and is surrounded by youthful men skilled in dancing. “They struck the splendid dance-ground with their feet; Odysseus watched their twinkling feet, and was astonished.”
No languid ease was the delight of the Homeric aristocracy, but activity of the most virile type. And, although Homer’s two epics grew into form long after the splendid Achæan civilization of which he wrote existed only in legend, yet he artfully excludes any references to contemporary facts. Only by subtle inferences can information about the Dorian successors be extracted. For instance, although works of art were very common in the Achæan days, yet Homer rarely describes them and when he does so it is with astonishment and admiration. It is therefore held that in this passage the poet has inadvertently made an admission with regard to his own times,—times, which, in fact were characterized by a paucity of works of art. Archæologists have demonstrated, however, that the legends, of which the two Homeric epics are the poetic form, and that attested the vanished Achæan civilization, were in very many details faithful to the facts of the Mycenæan age. There is every reason to believe that the Achæan nobility practiced athletics as Homer represents them. But it must be said in addition that the authors of the Iliad and the Odyssey do not speak as if athletic sports were a spectacle unfamiliar to themselves. It is recorded by Plutarch that Hesiod won a tripod, as prize, in the funeral games in honor of Amphidamos.
[*] Palmer’s Translation.
II. THE OLYMPIC GAMES IN ANCIENT TIMES.
In historic times the great national festivals were already established. They had undoubtedly grown out of local athletic festivals of very ancient origin. Of these Panhellenic festivals, that celebrated once in every four years at Olympia in Elis was the oldest and the greatest. The nationalization of this festival is assigned traditionally to the year 776 B. C. This date depends on a list of Olympic victors, compiled in the last part of the fifth century by the sophist Hippias of Elis, and handed down by Eusebios. Modern historians are not unanimous in accepting the early part of this register, and the minority have supported their charge of spuriousness by adducing unharmonious facts. In itself the date 776 B. C. is not unreasonable. And when it is considered how comparatively easy and common travel was in Hellas, it is not rash to suppose that the festival, when once it had become celebrated as a local affair was resorted to by travellers, if not as participants, at least as spectators. Certain it is that the Olympic festival was already a Panhellenic institution, when the other three festivals were established early in the sixth century, and that to the close of Greek history it continued the most glorious.
The Pythian games were celebrated on the Krissean Plain in Phokis in honor of Apollo. These games were held for several days in January in the third year of each Olympiad. The prize was a wreath of laurel and a palm.
The Nemean games were held in the groves of Nemea, near Kleonai in Argolis, in the winter and summer alternately of the second and fourth years of each Olympiad. The prize was a wreath of parsley.