2. "After this preparatory discipline, on the day appointed for the celebration, an herald called over their names, recited to them the laws of the games, encouraged them to exert all their powers, and expatiated upon the blessings and advantages of victory. He then introduced the competitors into the stadium, led them around it, and, with a loud voice, demanded if any one in that assembly could charge any of the candidates with being infamous in his life and morals, could prove him a slave, a robber, or illegitimate. They were then conducted to the altar, and a solemn oath exacted from them, that they would observe the strictest honour in the contention. Afterward, those who were to engage in the foot-race were brought to the barrier, along which they were arranged, and waited, in all the excesses of ardour and impatience, for the signal. The cord being dropped, they all at once sprung forward, fired with the love of glory, conscious that the eyes of all-assembled Greece were now upon them, and that the envied palm, if they won it, would secure them the highest honours and immortalise their memory. It is natural to imagine with what rapidity they would urge their course, and emulous of glory, stretch every nerve to reach the goal. This is beautifully represented in the following elegant epigram (translated by Mr. West) on Arias of Tarsus, victor in the stadium. The speed of Arias, victor in the race, In all these athletic exercises the combatants contended naked ;3 for though, at first, they wore a scarf round the waist, yet an unfortunate casualty once happening, when this disengaging itself, and entangling round the feet, threw the person down, and proved the unhappy occasion of his losing the victory, it was, after this accident, adjudged to be laid aside.4 3. "Chaplets composed of the sprigs of a wild olive, and branches of palm, were publicly placed on a tripod in the middle I See West's Dissertation on the Olympic Games, p. 154. 12mo. 2 signoque repente Corripiunt spatia audito, limenque relinquunt Effusi, nimbo similes: simul ultima signant.-Virgil. Æneid. v. ver. 315. 3 Thucydides, lib. i. § vi. tom. i. pp. 16, 17. ed. Glasg. 4 In the xivth Olympiad, one Orsippas, a racer, happened to be thrown down by his scarf tangling about his feet, and was killed; though others say, that he only lost the victory by that fall; but which ever way it was, occasion was taken from thence to make a law, that all the athletes for the future should contend naked. West's Dissertation, p. 66. 12mo. 5 Το γέρας εστιν ουκ αργυρος, ουδε χρυσός, ου μην ουδε κότινον στέφανος η σελινού. Josephus contra Apion, lib. ii. § 30. p. 488. Havercamp. Strabo, in his geographical description of the Elian territories, mentions a grove of wild olive. Erre d'aloos aypidav adnats. Strabo, lib. viii. p. 343. edit. Paris, 1620. Probably from this grove the Olyinpic crowns were composed. of the stadium,1 full in the view of the competitors, to inflame them with all the ardour of contention, and all the spirit of the most generous emulation. Near the goal was erected a tribunal, on which sat the presidents of the games, called Hellanodics, personages venerable for their years and characters, who were the sovereign arbiters and judges of these arduous contentions, the impartial witnesses of the respective merit and pretensions of each combatant, and with the strictest justice conferred the crown. 4. "It is pleasing and instructive to observe, how the several particulars here specified concerning these celebrated solemnities, which were held in the highest renown and glory in the days of the apostles, explain and illustrate various passages in their writings, the beauty, energy, and sublimity of which consist in the metaphorical allusions to these games, from the various gymnastic exercises of which their elegant and expressive imagery is borrowed. Thus the writer of the Epistle to the Hebrews, (an epistle which, in point of composition, may vie with the most pure and elaborate of the Greek classics,) says: Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us; looking unto Jesus, the author and finisher of our faith, who for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the majesty on high. For consider him that endured such contradiction of sinners against himself, lest you be wearied and faint in your minds. Wherefore lift up the hands that hang down, and the feeble knees; and make straight paths for your feet, lest that which is lame be turned out of the way. (Heb. xii. 1-3. 12, 13.) In allusion to that prodigious assembly, from all parts of the world, which was convened at Olympia to be spectators of those celebrated games, the apostle places the Christian combatant in the midst of a most august and magnificent theatre, composed of all those great and illustrious characters, whom in the preceding chapter he had enumerated, the fancied presence of whom should fire him with a virtuous ambition, and animate him with unconquered ardour to run the race that was set before him. Wherefore seeing we are compassed about with such a cloud of witnesses whose eyes are upon us, who expect every thing from the preparatory discipline we have received, and who long to applaud and congratulate us upon our victory; let us lay 1 To excite the emulation of the competitors, by placing in their view the object of their ambition, these crowns were laid upon a tripod or table, which during the games was brought out and placed in the middle of the stadium. West's Dissertation, p. 174. 12mo. 2 Not merely the inhabitants of Athens, of Lacedæmon, and of Nicopolis, but the inhabitants of the whole world are convened to be spectators of the Olympic exercises. Arrianis Epictetus, lib. iii. p. 456. Upton. 3 Nepos papтupwv. A cloud of witnesses. This form of expression occurs in the politest writers. See Iliad, x. 133. Æneid. vii. 793. Andron. Rhodii Argonauticon, iv. 398. Appian, Pisc. i. 463. and Euripidis Hecuba, ver. 907. VOL. III. 63 aside every weight and the sin that doth so easily beset us; let us throw off every impediment, as the competitors for the Olympic crown did, and that sin that would entangle and impede our steps, and prove the fatal cause of our losing the victory; and let us run with patience the race set before us like those, who ran in the Grecian stadium, let us, inflamed with the idea of glory, honour, and immortality, urge our course with unremitting ardour toward the destined happy goal for the prize of our high calling in God our Saviour, looking unto Jesus the author and finisher of our faith: as the candidates for the Olympic honours, during the arduous contention had in view those illustrious and venerable personages from whose hands they were to receive the envied palm, and who were immediate witnesses of their respective conduct and merit; in imitation of them, let us Christians keep our eyes steadfastly fixed upon Jesus the original introducer and perfecter of our religion, who, if we are victorious, will rejoice to adorn our temples with a crown of glory that will never fade; Who, for the joy set before him,3 endured the cross, despising the shame, and is now set down at the right hand of God: Jesus himself, to seize the glorious palm which his God and Father placed full in his view in order to inspirit him with ardour and alacrity in the race he had set before him, cheerfully submitted to sorrows and sufferings, endured the cross, contemning the infamy of such a death, and, in consequence of perseverance and victory, is now exalted to the highest honours, and placed on the right hand of the Supreme Majesty. For, consider him that endureth such contradiction of sinners against himself, lest ye be wearied and faint in your minds consider him who conflicted with such opposition of wicked men all confederated against him, and let reflections on his fortitude prevent your being languid and dispirited; therefore lift up the hands which hang down, and the feeble knees. And make strait paths for your feet, lest that which is lame 1 Ογκον αποθεμένοι παντα. A stadio sumpta similitudo: ibi qui cursuri sunt, omnia que oneri esse possunt, deponunt. Grot. in loc. Monet ut oуkov abjiciamus, que vocabulo crassa omnis et tarda molis significatur. Beza. 2 EUREDICTATOV. Entangled by wrapping round. An allusion to the garments of the Greeks which were long, and would entangle and impede their steps, if not thrown off in the race. See Hallet in loc. 3 Προκειμένης αυτώ χαρας. The joy placed full in his view. In the Olympic_exercises the prize was publicly placed in the view of the combatants to fire their emulation. The following note of Krebsius is very elegant. Elegantissima metaphora est vocis portiμevns, e veterum certaminum ratione ducta. Proprie enim poxia dicuntur ra adla, sc. præmia certaminis, quæ publicè proponuntur in propatulo, ut eorum aspectus, certaque eorum adipiscendorum spes, certaturos alacriores redderet ad certamen ineundum, victoriamque reportandam. J. Tob. Krebsii Observat. in N. T. e Joseph. p. 377. Lips. 1755. 8vo. 4 Ίνα μη καμητε, ταις ψυχαίς ύμων εκλυομενοι. Hæc duo verba a palastra et ab athletis desumpta sunt, qui proprie dicuntur kapveiv et uxais exλveedai, cum corporis viribus debilitati et fracti, omnique spe vincendi, abjectà vietas manus dant adversario Neque dubium est quin Apostolus eo respexerit. Krebsius, p. 390. 5 Διο τας παρειμένας χειράς και τα παραλελυμένα γονατα ανορθώσατε. Quemadmodum Paulus sæpissime delectatur loquendi formulis ex re palestricâ petitis; ita dubium non est, quin hic quoque respexisse eo videatur. Athletis enim et luctatoribus tribuuntur παρειμέναι χειρες et παραλελυμένα γονατα, cum luctando ita defatigati, viribusque fracti sunt, ut neque manus neque pedes officio suo fungi possint, ipsique adeo victos se esse fateri cogantur. Ibid. p. 392. be turned out of the way: exert in the Christian race those nerves that have been relaxed, and collect those spirits which have been sunk in dejection: make a smooth and even path for your steps, and remove every thing that would obstruct and retard your velocity. "The following distinguished passage in St. Paul's first Epistle to the Corinthians (ix. 24-27.) abounds with agonistical terms. beautiful and striking imagery is totally borrowed from the Greek stadium. Know ye not, that they who run in a race, run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery, is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection; lest that by any means, when I have preached the Gospel to others, I myself should be a cast-away: Know you not that in the Grecian stadium great numbers run with the utmost contention to secure the prize, but that only one person wins and receives? With the same ardour and perseverance do you run, that you may seize the garland of celestial glory. Every one, also, who enters the lists as a combatant, submits to a very rigid and severe regimen. They do this to gain a fading chaplet, that is only composed of the decaying leaves of a wild olive, but in our view is hung up the unfading wreath of immortality. With this in full prospect, I run the Christian race, not distressed with wretched uncertainty concerning its final issue. I engage as a combatant, but deal not my blows in empty air.5 But I 4 1 Πας δε ὁ αγωνιζομενος παντα εγκρατεύεται. We have already noticed how rigid and severe this regimen was, and what temperance and continence [cyxparcia] those who entered their names in the list of combatants were previously obliged to observe. Multa tulit fecitque puer, sudavit et alsit: Abstinuit venere et vino, says Horace. See Æliani, Var. Hist. lib. xi. cap. iii. p. 684. Gronovii Lug. Bat. 1731. and Plato de Legibus, lib. viii. pp. 139, 140. edit. Serrani. 1578. and Eustathius ad Hom. Iliad. a. p. 1472. 2 paprov σrepavov. The chaplet that was bestowed on the victor in the Olympic games, was made of wild olive, the crowns in the Isthmian games were composed of parsley. These chaplets were fading and transitory. Δίδους και τοις θυμελικοίς στεφανου μεν ου χρυσους, αλλ' ώσπερ εν ολυμπια, κοτινων. Plutarch. Cato, jun. p. 1433. edit. Gr. Steph. 8vo. See also Porphyrius de Antro nympharum, p. 240. edit. Cantab. 1655, Philonis Opera, tom. ii. p. 463. edit. Mangey. Tous yap ra lodpia νικωντας οἱ Κορινθιοι των σελίνων στεφανουσιν. Those who conquer in the Isthmian games the Corinthians crown with parsley. Polyæni Stratag. lib. v. p. 376. edit. Casaubon. 1589. 3 Hpes de, apdaprov. With what ardour in the Christian race this glorious crown should inspire us is well represented by Irenæus. Bonus igitur agonista ad incorruptele agonem adhortatur nos, uti coronemur, et preciosam arbitremur coronam, videlicet quæ per agonem nobis acquiritur, sed non ultro coalitam. Et quantò per agonem nobis advenit, tantò est preciosior: quantò autem preciosior, tantò eam semper diligamus. Irenæus, lib. iv. p. 377. edit. Grab. The folly also of Christians in being negligent and remiss, when an incorruptible crown awaits their persevering and victorious constancy and virtue, is also beautifully exposed by Justin Martyr. See his Apol. ii. p. 78. edit. Paris, 1636. 4 So we understand ove adnλws. Mr. West renders it, in the illustration he has given us of this passage; I so run, as not to pass undistinguished; and then adds the following note; 's our adnAws, may also signify in this place, as if I was unseen, not unobserved, i. e. as if I was in the presence of the judge of the games, and a great number of spectators. West's Dissertation, p. 253. 12mo. This circumstance is often mentioned in de 5 Ούτω πυκτεύω, ὡς οὐκ αερα δερων. inure my body to the severest discipline, and bring all its appetites into subjection: lest, when I have proclaimed1 the glorious prize to others, I should, at last, be rejected as unworthy to obtain it. This representation of the Christian race must make a strong impression upon the minds of the Corinthians, as they were so often spectators of those games, which were celebrated on the Isthmus, upon which their city was situated. It is very properly introduced with, KNOW YOU NOT for every citizen in Corinth was acquainted with every minute circumstance of this most splendid and pompous solemnity. St. Paul, in like manner, in his second Epistle to Timothy (ii. 5.), observes, that if a man strive for mastery, yet is he not crowned, unless he strive lawfully: He who contends in the Grecian games, secures not the crown, unless he strictly conform to the rules prescribed "What has been observed concerning the spirit and ardour with which the competitors engaged in the race, and concerning the prize they had in view to reward their arduous contention, will illustrate the following sublime passage of the same sacred writer in his Epistle to the Philippians. (iii. 12-14.) Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press towards the mark, for the prize of the high calling of God in Christ Jesus: Not that already I have acquired this palm; not that I have already attained perfection: but I pursue my course, that I may seize that crown of immortality, to the hope of which I was raised by the gracious appointment of Christ Jesus. My Christian brethren, I do not esteem myself to have obtained this glorious prize: but one thing occupies my whole attention; forgetting what I left behind, I stretch every nerve towards the prize before me, pressing with eager and rapid steps, towards the goal to seize the immortal palm3 which God, by Christ Jesus, bestows. scribing the engagements of combatants; thus, Virgil has, Entellus vires in ventum effudit. Æneid. v. 443. Vacuas agit inconsulta per auras Brachia. Valerius Flaccus, iv. 302. Tpis d' nepa rufe badetav. Iliad, Y. 446. See also Oppian. Piscat. lib. ii. ver. 450. Rittershus. Lug. Bat. 1597. 1 Addois knpušas; proclaimed, as a herald, the prize to others. A herald, «nput, made proclamation at the games what rewards would be bestowed on the conquerors. 2 Adokipos yεvoμaι. Be disapproved; be rejected as unworthy; come off without honour and approbation. 3 Τα μεν οπίσω επιλανθανόμενος, τοις δε εμπροσθεν επεκτεινομενος, επι σκοπον διώκω επι το Boabelov. Every term here employed by the apostle is agonistical. The whole passage beautifully represents that ardour which fired the combatants when engaged in the race. Their spirit and contention are in a very striking manner described in the following truly poetical lines of Oppian, which happily illustrate this passage: Ως δε ποδώκείης μεμελημένοι ανδρες αέθλων Oppian Pisc. lib. iv. ver. 101. edit. Rittershusii. |