The admirable symmetry of the Grecian statues, establishes, beyond controversy, the just proportions and great beauty of their prototypes; and to the education of their youth, we must ascribe the fine forms of the Greek people, who, by avoiding idleness and dissipation, and by mingling exercise with amusement, created, as it were, an improved race of men. In a moral point of view, then, the gymnastics of the ancients were of the utmost importance. They furnished occupation to all those who were not engaged in laborious employments, or in the service of the state;—who were exempted from the drudgery of business by their affluent condition; and, indeed, to every man who had a vacant hour to devote to amusement or exercise. The gymnasia may be termed schools for morality, as they contributed to diminish vice, and to increase virtue: they served the double purpose of strengthening the good, and weakening the bad, propensities of human nature.
They who aimed at eminence in the gymnastic exercises were compelled to observe temperance and sobriety, which greatly promoted the health and vigour of the body. Every thing enervating was forbidden; and the pleasures of the table, or sensual indulgence of any kind, rendered the Athletæ unfit for the severe exercise of the gymnasia. Horace remarks, (Art. Poet. ver. 412,) that,
“A youth who hopes the Olympic prize to gain,
All arts must try, and ev’ry toil sustain;
Th’ extremes of heat and cold must often prove,
And shun the weak’ning joys of wine and love.”
In a voluptuous climate, the propensity to vicious indulgence is natural and powerful; but among the Greeks, it was counteracted by the firm organization which they acquired by perpetual exercise; and the universality of the games diffused among the whole people the important advantages of the institution.
Corporeal excellence, however, was not the only benefit which the Greeks derived from the Athletic exercises. The powers of the mind were also strengthened and augmented, and that courage which depends on the nerves was improved to the highest pitch. The undaunted spirit of the Greeks appalled their enemies; and the most signal exploits in the field of battle were performed by those who had previously obtained the Olympic crown[10]. The love of glory is the greatest incentive to splendid actions; and the Sacred Games fostered a passion that could easily be transferred from the gymnasia to the contests in the field. One Grecian could conquer ten Persians, for his body was robust, and his mind was brave; and Honor was the sole reward which he courted.
It is related by Herodotus, (lib. viii. c. 25.) that when Xerxes invaded Greece, he found the Grecians employed in celebrating the Olympic festival, and that the prize which they contended for, was no more than—A CHAPLET OF WILD OLIVE. Tigranes, the son of Artabanus, exclaimed, “Alas, Mardonius! against what kind of men have you led us to fight! men who engage in a contest with each other, not for gold and silver, but only for a superiority of virtue and glory!”
The physical, political, and moral influence of the gymnastic exercises on the bodies and minds of the Greeks, was thus evinced by their superior beauty and strength—their strict observance of the laws of their country—their bravery in war—and by their temperance, sobriety, and industry, in civil life.