138. The Road to the Academy.--We go out toward the northwest of the city, plunging soon into a labyrinth of garden walls, fragrant with the fruit and blossoms within, wander amid dark olive groves where the solemn leaves of the sacred trees are talking sweetly; and presently mount a knoll by some suburban farm buildings, then look back to find that slight as is the elevation, here is a view of marvelous beauty across the city, the Acropolis, and the guardian mountains. From the rustling ivy coverts come the melodious notes of birds. We are glad to learn that this is the suburb of Colonus, the home of Sophocles the tragedian, and here is the very spot made famous in the renowned chorus of his "?dipous at Colonus." It is too early, of course, to enjoy the nightingale which the poet a.s.serts sings often amid the branches, but the scene is one of marvelous charm. We are not come, however, to admire Colonus. The numerous strollers indicate our direction. Turning a little to the south, we see, embowered amid the olive groves which line the unseen stream of the Cephissos, a wall, and once beyond it find ourselves in a kind of s.p.a.cious park combined with an athletic establishment.
This is the Academy,--founded by Hipparchus, son of Peisistratus the tyrant, but given its real embellishments and beauty by Cimon, the son of Militiades the victor of Marathon.
139. The Academy.--The Academy is worthy of the visit. The park itself is covered with olive trees and more graceful plane trees.
The gra.s.s beneath us is soft and delightful to the bare foot (and nearly everybody, we observe, has taken off his sandals). There are marble and bronze statues skillfully distributed amid the shrubbery--shy nymphs, peeping fauns, bold satyrs. Yonder is a spouting fountain surmounted by a n.o.ble Poseidon with his trident; above the next fountain rides the ocean car of Amphitrite. Presently we come to a series of low buildings. Entering, we find them laid out in a quadrangle with porticoes on every side, somewhat like the promenades around the Agora. Inside the promenades open a series of ample rooms for the use of professional athletes during stormy weather, and for the inevitable bathing and anointing with oil which will follow all exercise. This great square court formed by the "gymnasium" proper is swarming with interesting humanity, but we pa.s.s it hastily in order to depart by an exit on the inner side and discover a second more conventionally laid out park. Here to right and to left are short stretches of soft sand divided into convenient sections for wrestling, for quoit hurling, for javelin casting, and for jumping; but a loud shout and cheering soon draw us onward. At the end of this park we find the stadium; a great oval track, 600 feet (a "stadium") for the half circuit, with benches and all the paraphernalia for a foot race. The first contest have just ended. The races are standing, panting after their exertions, but their friends are talking vehemently. Out in the sand, near the statue of Hermes (the patron G.o.d of gymnasia) is a dignified and self-conscious looking man in a purple edged chiton--the gymnasiarch, the official manager of the Academy. While he waits to organize a second race we can study the visitors and habitues of the gymnasium.
140. The Social Atmosphere and Human Types at the Academy.--What the Pnyx is to the political life of Athens, this the Academy and the other great gymnasia are to its social and intellectual as well as its physical life. Here in daily intercourse, whether in friendly contest of speed or brawn, or in the more valuable contest of wits, the youth of Athens complete their education after escaping from the rod of the schoolmaster. Here they have daily lessons on the mottoes, which (did such a thing exist) should be blazoned on the coat of arms of Greece, as the summing up of all h.e.l.lenic wisdom:--
"Know thyself,"
and again:--
"Be moderate."
Precept, example, and experience teach these truths at the gymnasia of Athens. Indeed, on days when the Ecclesia is not in session, when no war is raging, and they are not busy with a lawsuit, many Athenians will spend almost the whole day at the Academy. For whatever are your interests, here you are likely to find something to engross you.
It must be confessed that not everybody at the Academy comes here for physical or mental improvement. We see a little group squatting and gesticulating earnestly under an old olive tree--they are obviously busy, not with philosophic theory, but with dice. Again, two young men pa.s.s us presenting a curious spectacle. They are handsomely dressed and over handsomely scented, but each carries carefully under each arm a small c.o.c.k; and from time to time they are halted by fiends who admire the birds. Clearly these worthies"
main interests are in c.o.c.kfighting; and they are giving their favorites "air and exercise" before the deadly battle, on which there is much betting, a the supper party that night. Also the shouting and rumbling from a distance tells of the chariot course, where the sons of the more wealthy or pretentious families are lessening their patrimonies by training a "two" or a "four" to contend at the Isthmian games or at Olympia.
141. Philosophers and Cultivated Men at the Gymnasia.--All these things are true, and Athens makes full display here of the usual crop of knaves or fools. Nevertheless this element is in the minority. Here a little earlier or a little later than our visit (for just now he is in Sicily) one could see Plato himself--walking under the shade trees and expounding to a little trailing host of eager-eyed disciples the fundamental theories of his ideal Commonwealth. Here are scores of serious bearded faces, and heads sprinkled with gray, moving to and fro in small groups, discussing in melodious Attic the philosophy, the poetry, the oration, which has been partly considered in the Agora this morning, and which will be further discussed at the symposium to-night. Everything is entirely informal. Even white-haired gentlemen do not hesitate to cast off chiton and himation and spring around nimbly upon the sands, to "try their distance" with the quoits, or show the young men that they have not forgotten accuracy with the javelin, or even, against men of their own age, to test their sinews in a mild wrestling bout. It is undignified for an old man to attempt feats beyond his advanced years. No one expects any great proficiency from most of those present. It is enough to attempt gracefully, and to laugh merrily if you do not succeed. Everywhere there is the greatest good nature, and even frolicking, but very little of the really boisterous.
142. The Beautiful Youths at the Academy.--Yet the majority of the visitors to the Academy have an interest that is not entirely summed up in proper athletics, or in the baser sports, or in philosophy. Every now and then a little whisper runs among the groups of strollers or athlete "There he goes!--a new one! How beautiful!"--and there is a general turning of heads.
A youth goes by, his body quite stripped, and delicately bronzed by constant exposure to the sun. His limbs are graceful, but vigorous and straight, his chest is magnificently curved. He lifts his head modestly, yet with a proud and easy carriage. His hair is dark blonde; his profile very "Greek"--nose and forehead joining in unbroken straight line. A little crowd is following him; a more favored comrade, a stalwart, bearded man, walks at his side. No need of questioning now whence the sculptors of Athens get their inspiration. This happy youth, just out of the schoolroom, and now to be enrolled as an armed ephebus, will be the model soon for some immortal bronze or marble. Fortunate is he, if his humility is not ruined by all the admiration and flattery; if he can remember the injunctions touching "modesty," which master and father have repeated so long; if he can remember the precept that true beauty of body can go only with true beauty of soul. Now at least is his day of hidden or conscious pride. All Athens is commending him.
He is the reigning toast, like the "belle" of a later age. Not the groundlings only, but the poets, rhetoricians, philosophers, will gaze after him, seek an introduction, compliment him delicately, give themselves the pleasure of making him blush deliciously, and go back to their august problems unconsciously stimulated and refreshed by this vision of "the G.o.dlike."[*]
[*]For pertinent commentary on the effect of meeting a beautiful youth upon very grave men, see, e.g., Plato"s "Charmides" (esp.
158 a) and "Lysis" (esp. 206 d). Or better still in Xenophon"s "Symposium" (I.9), where we hear of the beautiful youth Autolycus, "even as a bright light at night draws every eye, so by HIS beauty drew on him the gaze of all the company [at the banquet]. Not a man was present who did not feel his emotions stirred by the sight of him."
143. The Greek Worship of Manly Beauty.--The Greek worship of the beautiful masculine form is something which the later world will never understand. In this worship there is too often a coa.r.s.eness, a sensual dross, over which a veil is wisely cast. but the great fact of this worship remains: to the vast majority of Greeks "beauty" does not imply a delicate maid clad in snowy drapery; it implies a perfectly shaped, bronzed, and developed youth, standing forth in his undraped manhood for some hard athletic battle. The ideal possess the national life, and effects the entire Greek civilization. Not beauty in innocent weakness, but beauty in resourceful strength--before this beauty men bow down.[*]
[*]Plato ("Republic," p. 402) gives the view of enlightened Greek opinion when he states "There can be no fairer spectacle than that of a man who combines the possession of MORAL beauty in his soul, with OUTWARD beauty of body, corresponding and harmonizing with the former, because the same great pattern enters into both."
It is this masculine type of beauty, whether summed up in a physical form or translated by imagery into the realm of the spirit, that Isocrates (a very good mouthpieces for average enlightened opinion) praises in language which strains even his facile rhetoric. "[Beauty]
is the first of all things in majesty, honor, and divineness. Nothing devoid of beauty is prized; the admiration of virtue itself comes to this, that of all manifestations of life, virtue is the most beautiful. The supremacy of beauty over all things can be seen in our own disposition toward it, and toward them. Other things we merely seek to attain as we need them, but beautiful things inspire us with love, LOVE which is as much stronger than WISH as its object is better. To the beautiful alone, as to the G.o.ds, we are never tired of doing homage; delighting to be their slaves rather than to be the rulers of others."
Could we put to all the heterogeneous crowd in the wide gymnasium the question, "What things do you desire most?" the answer "To be physically beautiful" (not "handsome" merely, but "beautiful") would come among the first wishes. There is a little song, very popular and very Greek. It tells most of the story.
The best of gifts to mortal man is health; The next the bloom of beauty"s matchless flower; The third is blameless and unfraudful wealth; The fourth with friends to spend youths" joyous hour.[*]
[*]Translation by Milman. The exact date of this Greek poem is uncertain, but its spirit is entirely true to that of Athens in the time of this sketch.
Health and physical beauty thus go before wealth and the pa.s.sions of friendship,--a true Greek estimate!
144. The Detestation of Old Age.--Again, we are quick to learn that this "beauty" is the beauty of youth. It is useless to talk to an Athenian of a "beautiful old age." Old age is an evil to be borne with dignity, with resignation if needs be, to be fought against by every kind of bodily exercise; but to take satisfaction in it?--impossible. It means a diminishing of those keen powers of physical and intellectual enjoyment which are so much to every normal Athenian. It means becoming feeble, and worse than feeble, ridiculous. The physician"s art has not advanced so far as to prevent the frequent loss of sight and hearing in even moderate age.
No hope of a future renewal of n.o.ble youth in a happier world gilds the just man"s sunset. Old age must, like the untimely pa.s.sing of loved ones, be endured in becoming silence, as one of the fixed inevitables; but it is gloomy work to pretend to find it cheerful.
Only the young can find life truly happy. Euripides in "The Mad Heracles" speaks for all his race:--
Tell me not of the Asian tyrant, Or of palaces plenished with gold; For such bliss I am not an aspirant, If YOUTH I might only behold:-- Youth that maketh prosperity higher, And ever adversity lighter.[*]
[*]Mahaffy, translator. Another very characteristic lament for the pa.s.sing of youth is left us by the early elegiac poet Mimnermus.
145. The Greeks unite Moral and Physical Beauty.--But here at the Academy, this spirit of beautiful youth, and the "joy of life,"
is everywhere dominant. All around us are the beautiful bodies of young men engaged in every kind of graceful exercise. When we question, we are told that current belief is that in a great majority of instances there is a development and a symmetry of mind corresponding to the glory of the body. It is contrary to all the prevalent notions of the reign of "divine harmony" to have it otherwise. The G.o.ds abhor all gross contradictions! Even now men will argue over a strange breach of this rule;--why did heaven suffer Socrates to have so beautiful a soul set in so ugly a body?--Inscrutable are the ways of Zeus!
However, we have generalized and wandered enough. The Academy is a place of superabounding activities. Let us try to comprehend some of them.
146. The Usual Gymnastic Sports and their Objects.--Despite all the training in polite conversation which young men are supposed to receive at the gymnasium, the object of the latter is after all to form places of athletic exercise. The Athenians are without most of these elaborate field games such as later ages will call "baseball" and "football"; although, once learned, they could surely excel in these prodigiously. They have a simple "catch"
with b.a.l.l.s, but it hardly rises above the level of a children"s pastime. The reasons for these omissions are probably, first, because so much time is devoted to the "palaestra" exercises; secondly, because military training eats up about all the time not needed for pure gymnastics.
The "palaestra" exercises, taught first at the boys" training establishments and later continued at the great gymnasia, are nearly all of the nature of latter-day "field sports." They do not depend on the costly apparatus of the twentieth century athletic halls; and they accomplish their ends with extremely simple means. The aim of the instructor is really twofold--to give his pupils a body fit and apt for war (and we have seen that to be a citizen usually implies being a hoplite), and to develop a body beautiful to the eye and efficient for civil life. The naturally beautiful youth can be made more beautiful; the naturally homely youth can be made at least pa.s.sable under the care of a skilful gymnastic teacher.
147. Professional Athletes: the Pancration.--Athletics, then, are a means to an end and should not be tainted with professionalism.
True, as we wander about the Academy we see heavy and over brawny individuals whose "beauty" consists in flattened noses, mutilated ears, and mouths lacking many teeth, and who are taking their way to the remote quarter where boxing is permitted. Here they will wind hard bull"s hide thongs around their hands and wrists, and pummel one another brutally, often indeed (if in a set contest) to the very risk of life. These men are obviously professional athletes who, after appearing with some success at the "Nemea," are in training for the impending "Pythia" at Delphi. A large crowd of youths of the less select kind follows and cheers them; but the better public opinion frowns on them. They are denounced by the philosophers. Their lives no less than their bodies "are not beautiful"--i.e. they offend against the spirit of harmony inherent in every Greek. Still less are they in genteel favor when, the preliminary boxing round being finished, they put off their boxing thongs and join in the fierce "Pancration," a not unskillful combination of boxing with wrestling, in which it is not suffered to strike with the knotted fist, but in which, nevertheless, a terrible blow can be given with the bent fingers. Kicking, hitting, catching, tripping, they strive together mid the "Euge!
Euge!--Bravo! Bravo!" of their admirers until one is beaten down hopelessly upon the sand, and the contest ends without harm. Had it been a real Pancration, however, it would have been desperate business, for it is quite permissible to twist an opponent"s wrist, and even to break his fingers, to make him give up the contest.
Therefore it is not surprising that the Pancration, even more than boxing, is usually reserved for professional athletes.
148. Leaping Contests.--But near at hand is a more pleasing contest. Youths of the ephebus age are practicing leaping. They have no springboard, no leaping pole, but only a pair of curved metal dumb-bells to aid them. One after another their lithe brown bodies, shining with the fresh olive oil, come forward on a lightning run up the little mound of earth, then fly gracefully out across the soft sands. There is much shouting and good-natured rivalry.
As each lad leaps, an eager attendant marks his distance with a line drawn by the pickaxe. The lines gradually extend ever farther from the mound. The rivalry is keen. Finally, there is one leap that far exceeds the rest.[*] A merry crowd swarms around the blushing victor. A grave middle-aged man takes the ivy crown from his head, and puts it upon the happy youth. "Your father will take joy in you," he says as the knot breaks up.
[*]If the data of the ancients are to be believed, the Greeks achieved records in leaping far beyond those of any modern athletes, but it is impossible to rely on data of this kind.
149. Quoit Hurling.--Close by the leapers is another stretch of yellow sand reserved for the quoit throwers. The contestants here are slightly older,--stalwart young men who seem, as they fling the heavy bronze discus, to be reaching out eagerly into the fullness of life and fortune before them. Very graceful are the att.i.tudes.
Here it was the sculptor Miron saw his "Discobolus" which he immortalized and gave to all the later world; "stooping down to take aim, his body turned in the direction of the hand which holds the quoit, one knee slightly bent as though he meant to vary the posture and to rise with the throw."[*] The caster, however, does not make his attempt standing. He takes a short run, and then the whole of his splendid body seems to spring together with the cast.
[*]The quotation is from Lucian (Roman Imperial period).
150. Casting the javelin.--The range of the quoit hurlers in turn seems very great, but we cannot delay to await the issue. Still elsewhere in the Academy they are hurling the javelin. Here is a real martial exercise, and patriotism as well as natural athletic spirit urges young men to excel. the long light lances are being whirled at a distant target with remarkable accuracy; and well they may, for every contestant has the vision of some hour when he may stand on the p.o.o.p of a trireme and hear the dread call, "All hands repel boarders," or need all his darts to break up the rush of a pursuing band of hoplites.