Athens - Its Rise and Fall (Vol. 1&2). Эдвард Бульвер-Литтон
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at Elis was renown for life, “no less illustrious to a Greek than consulship to a Roman!” 116 The haughtiest nobles, the wealthiest princes, the most successful generals, contended for the prize 117. And the prize (after the seventh Olympiad) was a wreath of the wild olive!
Numerous other and similar games were established throughout Greece. Of these, next to the Olympic, the most celebrated, and the only national ones, were the Pythian at Delphi, the Nemean in Argolis, the Isthmian in Corinth; yet elsewhere the prize was of value; at all the national ones it was but a garland—a type of the eternal truth, that praise is the only guerdon of renown. The olive-crown was nothing!—the shouts of assembled Greece—the showers of herbs and flowers—the banquet set apart for the victor—the odes of imperishable poets—the public register which transmitted to posterity his name—the privilege of a statue in the Altis—the return home through a breach in the walls (denoting by a noble metaphor, “that a city which boasts such men has slight need of walls” 118), the first seat in all public spectacles; the fame, in short, extended to his native city—bequeathed to his children—confirmed by the universal voice wherever the Greek civilization spread; this was the true olive-crown to the Olympic conqueror!
No other clime can furnish a likeness to these festivals: born of a savage time, they retained the vigorous character of an age of heroes, but they took every adjunct from the arts and the graces of civilization. To the sacred ground flocked all the power, and the rank, and the wealth, and the intellect, of Greece. To that gorgeous spectacle came men inspired by a nobler ambition than that of the arena. Here the poet and the musician could summon an audience to their art. If to them it was not a field for emulation 119, it was at least a theatre of display.
XIX. The uses of these games were threefold;—1st, The uniting all Greeks by one sentiment of national pride, and the memory of a common race; 2dly, The inculcation of hardy discipline—of physical education throughout every state, by teaching that the body had its honours as well as the intellect—a theory conducive to health in peace—and in those ages when men fought hand to hand, and individual strength and skill were the nerves of the army, to success in war; but, 3dly, and principally, its uses were in sustaining and feeding as a passion, as a motive, as an irresistible incentive—the desire of glory! That desire spread through all classes—it animated all tribes—it taught that true rewards are not in gold and gems, but in men’s opinions. The ambition of the Altis established fame as a common principle of action. What chivalry did for the few, the Olympic contests effected for the many—they made a knighthood of a people.
If, warmed for a moment from the gravity of the historic muse, we might conjure up the picture of this festival, we would invoke the imagination of the reader to that sacred ground decorated with the profusest triumphs of Grecian art—all Greece assembled from her continent, her colonies, her isles—war suspended—a Sabbath of solemnity and rejoicing—the Spartan no longer grave, the Athenian forgetful of the forum—the highborn Thessalian, the gay Corinthian—the lively gestures of the Asiatic Ionian;—suffering the various events of various times to confound themselves in one recollection of the past, he may see every eye turned from the combatants to one majestic figure—hear every lip murmuring a single name 120—glorious in greater fields: Olympia itself is forgotten. Who is the spectacle of the day? Themistocles, the conqueror of Salamis, and the saviour of Greece! Again—the huzzas of countless thousands following the chariot-wheels of the competitors—whose name is shouted forth, the victor without a rival!—it is Alcibiades, the destroyer of Athens! Turn to the temple of the Olympian god, pass the brazen gates, proceed through the columned aisles 121, what arrests the awe and wonder of the crowd! Seated on a throne of ebon and of ivory, of gold and gems—the olive-crown on his head, in his right hand the statue of Victory, in his left; wrought of all metals, the cloud-compelling sceptre, behold the colossal masterpiece of Phidias, the Homeric dream imbodied 122—the majesty of the Olympian Jove! Enter the banquet-room of the conquerors—to whose verse, hymned in a solemn and mighty chorus, bends the listening Spartan—it is the verse of the Dorian Pindar! In that motley and glittering space (the fair of Olympia, the mart of every commerce, the focus of all intellect), join the throng, earnest and breathless, gathered round that sunburnt traveller;—now drinking in the wild account of Babylonian gardens, or of temples whose awful deity no lip may name—now, with clinched hands and glowing cheeks, tracking the march of Xerxes along exhausted rivers, and over bridges that spanned the sea—what moves, what hushes that mighty audience? It is Herodotus reading his history! 123
Let us resume our survey.
XX. Midland, in the Peloponnesus, lies the pastoral Arcady. Besides the rivers of Alpheus and Erymanthus, it is watered by the gloomy stream of Styx; and its western part, intersected by innumerable brooks, is the land of Pan. Its inhabitants were long devoted to the pursuits of the herdsman and the shepherd, and its ancient government was apparently monarchical. The Dorian irruption spared this land of poetical tradition, which the oracle of Delphi took under no unsuitable protection, and it remained the eldest and most unviolated sanctuary of the old Pelasgic name. But not very long after the return of the Heraclidae, we find the last king stoned by his subjects, and democratic institutions established. It was then parcelled out into small states, of which Tegea and Mantinea were the chief.
XXI. Messenia, a fertile and level district, which lies to the west of Sparta, underwent many struggles with the latter power; and this part of its history, which is full of interest, the reader will find briefly narrated in that of the Spartans, by whom it was finally subdued. Being then incorporated with that country, we cannot, at the period of history we are about to enter, consider Messenia as a separate and independent state. 124
And now, completing the survey of the Peloponnesus, we rest at Laconia, the country of the Spartans.
CHAPTER VI.
Return of the Heraclidae.—The Spartan Constitution and Habits.—The first and second Messenian War.
I. We have already seen, that while the Dorians remained in Thessaly, the Achaeans possessed the greater part of the Peloponnesus. But, under the title of the Return of the Heraclidae (or the descendants of Hercules), an important and lasting revolution established the Dorians in the kingdoms of Agamemnon and Menelaus. The true nature of this revolution has only been rendered more obscure by modern ingenuity, which has abandoned the popular accounts for suppositions still more improbable and romantic. The popular accounts run thus:—Persecuted by Eurystheus, king of Argos, the sons of Hercules, with their friends and followers, are compelled to take refuge in Attica. Assisted by the Athenians, they defeat and slay Eurystheus, and regain the Peloponnesus. A pestilence, regarded as an ominous messenger from offended heaven, drives them again into Attica. An oracle declares that they shall succeed after the third fruit by the narrow passage at sea. Wrongly interpreting the oracle, in the third year they make for the Corinthian Isthmus. At the entrance of the Peloponnesus they are met by the assembled arms of the Achaeans, Ionians, and Arcadians. Hyllus, the eldest son of Hercules, proposes the issue of a single combat. Echemus, king of Tegea, is selected by the Peloponnesians. He meets and slays Hyllus, and the Heraclidae engage not to renew the invasion for one hundred years. Nevertheless, Cleodaeus, the son, and Aristomachus, the grandson, of Hyllus, successively attempt to renew the enterprise, and in vain. The three sons of Aristomachus (Aristodemus, Temenus, and Cresphontes), receive from Apollo himself the rightful interpretation of the oracle. It was by the Straits of Rhium, across a channel which rendered the distance between the opposing shores only five stadia, that they were ordained to pass; and by the Return of the third fruit,