Ancient Olympic Games
The Olympic Games (Greek: Ολυμπιακοί αγώνες , "Olympiakoi Agones") were a series of athletic competitions among representatives of city-states and one of the Panhellenic Games of Ancient Greece. They were held in honor of Zeus, and the Greeks gave them a mythological origin. The first Olympics is traditionally dated to 776 BC. They continued to be celebrated when Greece came under Roman rule, until the emperor Theodosius I suppressed them in 394 AD as part of the campaign to impose Christianity as the state religion of Rome. The games were held every four years, or olympiad, which became a unit of time in historical chronologies.
During the celebration of the games, an Olympic Truce was enacted so that athletes could travel from their countries to the games in safety. The prizes for the victors were olive leaf wreaths or crowns. The games became a political tool used by city-states to assert dominance over their rivals. Politicians would announce political alliances at the games, and in times of war, priests would offer sacrifices to the gods for victory. The games were also used to help spread Hellenistic culture throughout the Mediterranean. The Olympics also featured religious celebrations and artistic competitions. The statue of Zeus at Olympia was counted as one of the seven wonders of the ancient world. Sculptors and poets would congregate each olympiad to display their works of art to would-be patrons.
The ancient Olympics had fewer events than the modern games, and only freeborn Greek men were allowed to participate, although a woman, Bilistiche, is also mentioned as a winning chariot owner. As long as they met the entrance criteria, athletes from any city-state and Macedon were allowed to participate, although the Hellanodikai, the officials in charge, allowed king Alexander I to participate in the games only after he had proven his Greek ancestry. The games were always held at Olympia rather than alternating to different locations as is the tradition with the modern Olympic Games. Victors at the Olympics were honored, and their feats chronicled for future generations.
To the Greeks, it was important to root the Olympic Games in mythology. During the time of the ancient games their origins were attributed to the gods, and competing legends persisted as to who actually was responsible for the genesis of the games. These origin of traditions have become nearly impossible to untangle, yet a chronology and patterns have arisen that help people understand the story behind the games.
The earliest myths regarding the origin of the games are recounted by the Greek historian, Pausanias. According to the story, the dactyl Herakles (not to be confused with the son of Zeus) and four of his brothers, Paeonaeus, Epimedes, Iasius and Idas, raced at Olympia to entertain the newborn Zeus. He crowned the victor with an olive tree wreath, (which thus became a peace symbol) which also explains the four year interval, bringing the games around every fifth year (counting inclusively). The other Olympian gods (so named because they lived permanently on Mount Olympus), would also engage in wrestling, jumping and running contests.
Another myth of the origin of the games is the story of Pelops, a local Olympian hero. The story of Pelops begins with Oenomaus, the king of Pisa, Greece, who had a beautiful daughter named Hippodamia. According to an oracle, the king would be killed by her husband. Therefore, he decreed that any young man who wanted to marry his daughter was required to drive away with her in his chariot, and Oenomaus would follow in another chariot and spear the suitor if he caught up with them. Now, the king's chariot horses were a present from the god Poseidon and were therefore supernaturally fast. Pelops was a very handsome young man and the king's daughter fell in love with him. Before the race, she persuaded her father's charioteer Myrtilus to replace the bronze axle pins of the king's chariot with wax ones. Naturally, during the race the wax melted and the king fell from his chariot and was killed. At the same time the king's palace was struck by lightning and reduced to ashes, save for one wooden pillar that was revered in the Altis for centuries, and stood near what was to be the site of the temple of Zeus. Pelops was proclaimed the winner and married Hippodamia. After his victory, Pelops organized chariot races as thanksgiving to the gods and as funeral games in honor of King Oenomaus, in order to be purified of his death. It was from this funeral race held at Olympia that the beginnings of the Olympic Games were inspired. Pelops became a great king, a local hero, and gave his name to the Peloponnese.
Another myth, this one occurring after the aforementioned myth, is attributed to Pindar. He claims the festival at Olympia involved Herakles, the son of Zeus. The story goes that after completing his labors, Herakles established an athletic festival to honor his father.
The games of previous millennia were discontinued and then revived by Lycurgus of Sparta, Iphitos of Elis, and Cleoisthenes of Pisa at the behest of the Oracle of Delphi who claimed that the people had strayed from the gods, which had caused a plague and constant war. Restoration of the games would end the plague, usher in a time of peace, and signal a return to a more traditional lifestyle. The patterns that emerge from these myths are that the Greeks believed the games had their roots in religion, that athletic competition was tied to worship of the gods, and the revival of the ancient games was intended to bring peace, harmony and a return to the origins of Greek life. Since these myths were documented by historians like Pausanias, who lived during the reign of Marcus Aurelius in the 160s AD, it is likely that these stories are more fable than fact. The games were abolished in 393 CE by Emperor Theodosius.
The origins of many aspects of the Olympics date to funeral games of the Mycenean period and later. Early examples are known such as those held for Patroclus by Achilles, described by Homer and in Book 5 of Virgil's Aeneid, in which Aeneas organizes athletic contests on the anniversary of his father's death.
The games started in Olympia, Greece, in a sanctuary site for the Greek deities near the towns of Elis and Pisa (both in Elis on the peninsula of Peloponnesos). The first games began as an annual foot race of young women in competition for the position of the priestess for the goddess, Hera and a second race was instituted for a consort for the priestess who would participate in the religious traditions at the temple.
The Heraea Games, the first recorded competition for women in the Olympic Stadium, were held as early as the sixth century BC. It originally consisted of foot races only, as did the competition for males. Some texts, including Pausanias's Description of Greece, c. AD 175, state that Hippodameia gathered a group known as the "Sixteen Women" and made them administrators of the Heraea Games, out of gratitude for her marriage to Pelops. Other texts related to the Elis and Pisa conflict indicate that the "Sixteen Women" were peacemakers from Pisa and Elis and, because of their political competence, became administrators of the Heraea. Being the consort of Hera in Classical Greek mythology, Zeus was the father of the deities in the pantheon of that era. The Sanctuary of Zeus in Olympia housed a 13-metre-high (43 ft) statue in ivory and gold of Zeus that had been sculpted by Phidias circa 445 BC. This statue was one of the ancient Seven Wonders of the World. By the time of the Classical Greek culture, in the fifth and fourth centuries BC, the games were restricted to male participants.
The historian Ephorus, who lived in the fourth century BC, is one potential candidate for establishing the use of Olympiads to count years, although credit for codifying this particular epoch usually falls to Hippias of Elis, to Eratosthenes, or even to Timaeus, whom Eratosthenes may have imitated. The Olympic Games were held at four-year intervals, and later, the ancient historians' method of counting the years even referred to these games, using the term Olympiad for the period between two games. Previously, the local dating systems of the Greek states were used (they continued to be used by everyone except the historians), which led to confusion when trying to determine dates. For example, Diodorus states that there was a solar eclipse in the third year of the 113th Olympiad, which must be the eclipse of 316 BC. This gives a date of (mid-summer) 765 BC for the first year of the first Olympiad. Nevertheless, there is disagreement among scholars as to when the games began.
The only competition held then was, according to the later Greek traveller Pausanias who wrote in 175 AD., the stadion race, a race over about 190 metres (620 ft), measured after the feet of Hercules. The word stadium is derived from this foot race.
Several groups fought over control of the sanctuary at Olympia, and hence the games, for prestige and political advantage. Pausanias later writes that in 668 BC, Pheidon of Argos was commissioned by the town of Pisa to capture the sanctuary from the town of Elis, which he did and then personally controlled the games for that year. The next year, Elis regained control.
The Olympic Games were part of the Panhellenic Games, four separate games held at two- or four-year intervals, but arranged so that there was at least one set of games every year. The Olympic Games were more important and more prestigious than the Pythian, Nemean, and Isthmian Games.
The games were in decline for many years but continued past 385 AD, by which time flooding and earth quakes had damaged the buildings and invasions by barbarians had reached Olympia. In 394 Theodosius I banned all pagan festivals, but archeological evidence indicates that some games were still held.
The ancient Olympics were as much a religious festival as an athletic event. The games were held in honor of the Greek god Zeus, and on the middle day of the games, 100 oxen would be sacrificed to him. Over time Olympia, site of the games, became a central spot for the worship of the head of the Greek pantheon and a temple, built by the Greek architect Libon was erected on the mountaintop. The temple was one of the largest Doric temples in Greece. The sculptor Pheidias created a statue of the god made of gold and ivory. It stood 42 feet (13 m) tall. It was placed on a throne in the temple. The statue became one of the seven wonders of the ancient world. As the historian Strabo put it,
"... the glory of the temple persisted ... on account both of the festal assembly and of the Olympian Games, in which the prize was a crown and which were regarded as sacred, the greatest games in the world. The temple was adorned by its numerous offerings, which were dedicated there from all parts of Greece."
Artistic expression was a major part of the games. Sculptors, poets and other artisans would come to the games to display their works in what became an artistic competition. Sculptors created works like Myron's Diskobolos or Discus Thrower. Their aim was to highlight natural human movement and the shape of muscles and the body. Poets would be commissioned to write poems in praise of the Olympic victors. Such victory songs or epinicians, were passed on from generation to generation and many of them have lasted far longer than any other honor made for the same purpose. Baron Pierre de Coubertin, one of the founders of the modern Olympic Games, wanted to fully imitate the ancient Olympics in every way. Included in his vision was an artistic competition modeled on the ancient Olympics and held every four years, during the celebration of the Olympic Games. His desire came to fruition at the Olympics held in Athens in 1896.
Power in ancient Greece became centered around the city-state in the 8th century BC. The city-state was a population center organized into a self-contained political entity. These city-states often lived in close proximity to each other, which created competition for limited resources. Though conflict between the city-states was ubiquitous, it was also in their self-interest to engage in trade, military alliances and cultural interaction. The city-states had a dichotomous relationship with each other: On one hand, they relied on their neighbors for political and military alliances, while on the other they competed fiercely with those same neighbors for vital resources. The Olympic Games were established in this political context and served as a venue for representatives of the city-states to peacefully compete against each other.
In the first 200 years of the games' existence, they only had regional religious importance. Only Greeks in proximity to the mountain competed in these early games. This is evidenced by the dominance of Peloponnesian athletes in the victors' rolls. The spread of Greek colonies in the 5th and 6th centuries BC is repeatedly linked to successful Olympic athletes. For example, Pausanias recounts that Cyrene was founded c. 630 BC by settlers from Thera with Spartan support. The support Sparta gave was primarily the loan of three-time Olympic champion Chionis. The appeal of settling with an Olympic champion helped to populate the colonies and maintain cultural and political ties with the city-states near Olympia. Thus, Hellenistic culture and the games spread while the primacy of Olympia persisted.
The games faced a serious challenge during the Peloponnesian War, which primarily pitted Athens against Sparta, but, in reality, touched nearly every Hellenistic city-state. The Olympics were used during this time to announce alliances and offer sacrifices to the gods for victory.
During the Olympic Games, a truce, or ekecheiria was observed. Three runners, known as spondophoroi were sent from Elis to the participant cities at each set of games to announce the beginning of the truce. During this period, armies were forbidden from entering Olympia, wars were suspended, and legal disputes and the use of the death penalty were forbidden. The truce was primarily designed to allow athletes and visitors to travel safely to the games and was, for the most part, observed. Thucydides wrote of a situation when the Spartans were forbidden from attending the games, and the violators of the truce were fined 2,000 minae for assaulting the city of Lepreum during the period of the ekecheiria. The Spartans disputed the fine and claimed that the truce had not yet taken hold.
While a martial truce was observed by all participating city-states, no such reprieve from conflict existed in the political arena. The Olympic Games evolved the most influential athletic and cultural stage in ancient Greece, and arguably in the ancient world. As such the games became a vehicle for city-states to promote themselves. The result was political intrigue and controversy. For example, Pausanias, a Greek historian, explains the situation of the athlete Sotades,
"Sotades at the ninety-ninth Festival was victorious in the long race and proclaimed a Cretan, as in fact he was. But at the next Festival he made himself an Ephesian, being bribed to do so by the Ephesian people. For this act he was banished by the Cretans."
Only free men who spoke Greek were allowed to participate in the Ancient Games of classical times. They were to some extent "international", in the sense that they included athletes from the various Greek city-states. Additionally, participants eventually came from Greek colonies as well, extending the range of the games to far shores of the Mediterranean and of the Black Sea.
To be in the games, the athletes had to qualify and have their names written in the lists. It seems that only young people were allowed to participate, as the Greek writer Plutarch relates that one young man was rejected for seeming overmature, and only after his lover, who presumably vouched for his youth, interceded with the King of Sparta, was he permitted to participate. Before being able to participate, every participant had to take an oath in front of the statue of Zeus, saying that he had been in training for ten months.
At first, the Olympic Games lasted only one day, but eventually grew to five days. The Olympic Games originally contained one event: the stadion (or "stade") race, a short sprint measuring between 180 and 240 metres (590 and 790 ft), or the length of the stadium. The length of the race is uncertain, since tracks found at archeological sites, as well as literary evidence, provide conflicting measurements. Runners had to pass five stakes that divided the lanes: one stake at the start, another at the finish, and three stakes in between.
The diaulos, or two-stade race, was introduced in 724 BC, during the 14th Olympic games. The race was a single lap of the stadium, approximately 400 metres (1,300 ft), and scholars debate whether or not the runners had individual "turning" posts for the return leg of the race, or whether all the runners approached a common post, turned, and then raced back to the starting line.
A third foot race, the dolichos, was introduced in 720 BC. Accounts of the race present conflicting evidence as to the length of the dolichos; however, the length of the race was 18–24 laps, or about three miles (5 km). The runners would begin and end their event in the stadium proper, but the race course would wind its way through the Olympic grounds. The course often would flank important shrines and statues in the sanctuary, passing by the Nike statue by the temple of Zeus before returning to the stadium.
The last running event added to the Olympic program was the hoplitodromos, or "Hoplite race", introduced in 520 BC and traditionally run as the last race of the Olympic Games. The runners would run either a single or double diaulos (approximately 400 or 800 yards) in full or partial armour, carrying a shield and additionally equipped either with greaves or a helmet. As the armour weighed between 50 and 60 lb (27 kg), the hoplitodromos emulated the speed and stamina needed for warfare. Due to the weight of the armour, it was easy for runners to drop their shields or trip over fallen competitors. In a vase painting depicting the event, some runners are shown leaping over fallen shields. The course they used for these runs were made out of clay, with sand over the clay.
Over the years, more events were added: boxing (pygme/pygmachia), wrestling (pale) in 708 BC, and pankration, a fighting competition combining both elements. Wrestling was also the final decisive event in the ancient pentathlon. Boxing became increasingly brutal over the centuries. Initially, soft leather covered their fingers, but eventually, hard leather with metal sometimes was used. The fights had no rest periods and no rules against hitting a man while he was down. Bouts continued until one man either surrendered or died- however, killing an opponent wasn't a good thing, as the dead boxer was automatically declared the winner.
Other events include chariot racing, as well as a pentathlon, consisting of wrestling, stadion, long jump, javelin throw, and discus throw (the latter three were not separate events). In the chariot racing event, it was not the rider, but the owner of the chariot and team who was considered to be the competitor, so one owner could win more than one of the top spots.
The addition of events meant the festival grew from one day to five days, three of which were used for competition. The other two days were dedicated to religious rituals. On the final day, there was a banquet for all the participants, consisting of 100 oxen that had been sacrificed to Zeus on the first day.
The winner of an Olympic event was awarded an olive branch and often was received with much honour throughout Greece, especially in his home town, where he was often granted large sums of money (in Athens, 500 drachma, a small fortune) and prizes including vats of olive oil. (See Milo of Croton.) Sculptors would create statues of Olympic victors, and poets would sing odes in their praise for money.
Participation in most events was limited to male athletes except for women who were allowed to take part by entering horses in the equestrian events. In 396 BC, and again in 392 BC, the horses of a Spartan princess named Cynisca won the four-horse race.
The athletes usually competed nude, not only because the weather was appropriate, but also as the festival was meant to celebrate, in part, the achievements of the human body. Olive oil was used by the competitors, not only as a substitute for soap for washing, bathing, and cleaning, but also as a natural cosmetic, to keep skin smooth, and provide an appealing look for the participants. Because the men competed nude, married women were forbidden to watch the Olympics under penalty of death. Contrastingly, in Sparta—which, compared to Athens, was less restrictive to its female citizens in general—both men and women did exercise unclothed.
- from Sparta
- Cynisca of Sparta (owner of a four-horse chariot) (first woman to be listed as an Olympic victor)
- from Rhodes:
- from Croton:
- from other cities:
Olympic festivals in other places
Athletic festivals under the name of "Olympic games", named in imitation of the original festival at Olympia, were established over time in various places all over the Greek world. Some of these are only known to us by inscriptions and coins; but others, as the Olympic festival at Antioch, obtained great celebrity. After these Olympic festivals had been established in several places, the great Olympic festival itself was sometimes designated in inscriptions by the addition of Pisa.
- Heraea Games
- Olympic Games
- Nemean Games
- Isthmian Games
- Panathenaic Games
- Olympic Games ceremony
- Archaeological Museum of Olympia
- Ludi, the Roman games influenced by Greek traditions
- New Testament athletic metaphors
- David Sansone, Ancient Greek civilization, Wiley-Blackwell, 2003, p.32
- Robert Malcolm Errington, A history of Macedonia, University of California Press, 1990, p.3
- Joseph Roisman, Ian Worthington, A Companion to Ancient Macedonia, Wiley-Blackwell, 2010, p.16
- "The Ancient Olympics". The Perseus Project. Tufts University. Archived from the original on 10 February 2010. Retrieved 12 February 2010.
- Kyle, 1999, p.101
- Kyle, 1999, pp.101–102
- Kyle, 1999, p.102
- Spivey, 2005, pp.225–226
- Pausanias, Description of Greece, 5.7.6-9
- Spivey, 2005, p.226
- Kyle, 1999, pp.102–103
- Kyle, 1999, p.102–104
- Spivey, 2005, pp.231–232
- Wendy J. Raschke (15 June 1988). Archaeology Of The Olympics: The Olympics & Other Festivals In Antiquity. Univ of Wisconsin Press. pp. 22–. ISBN 978-0-299-11334-6. Retrieved 12 August 2012.
- "The Ancient Olympic Games". HickokSports. 4 February 2005. Archived from the original on 10 May 2007. Retrieved 13 May 2007.
- Pausanias: v. 16. 2
- Pindar: Pythian Odes ix
- Plutarch, Numa Pompilius 1.4
- Dionysius, 1.74-1-3. Little remains of Eratosthenes' Chronographiae, but its academic influence is clearly demonstrated here in the Roman Antiquities by Dionysius of Halicarnassus.
- Denis Feeney in Caesar's Calendar: Ancient Time and the Beginnings of History. (Berkeley and Los Angeles, California: University of California Press, 2007), 84.
- "The Athletics of the Ancient Olympics: A Summary and Research Tool" by Kotynski, p.3 (Quote used with permission). For the calculation of the date, see Kotynski footnote 6.
- See, for example, Alfred Mallwitz's article "Cult and Competition Locations at Olympia" p.101 in which he argues that the games may not have started until about 704 BC. Hugh Lee, on the other hand, in his article "The 'First' Olympic Games of 776 B.C.E" p.112, follows an ancient source that claims that there were twenty-seven Olympiads before the first one was recorded in 776. There are no records of Olympic victors extant from earlier than the fifth century BC.
- N.Yalouris.1976.The Olympic Games-through the ages.Print
- David C. Young (15 April 2008). A Brief History of the Olympic Games. John Wiley & Sons. pp. 135–. ISBN 978-0-470-77775-6. Retrieved 1 April 2013.
- Tony Perrottet (8 June 2004). The Naked Olympics: The True Story of the Ancient Games. Random House Digital, Inc. pp. 190–. ISBN 978-1-58836-382-4. Retrieved 1 April 2013.
- Golden, Mark, p. 77.
- Stanton, 2000, pp.3–4
- Stanton, 2000, p. 17
- Hansen, 2006, p. 9
- Hansen, 2006, pp.9–10
- Hansen, 2006, p.10
- Hansen, 2006, p.114
- Raschke, 1988, p. 23
- Spivey, 2005, p.172
- Spivey, 2005, pp.182–183
- Lendering, Jona. "Peloponnesian War". Livius, Articles on Ancient History. Archived from the original on 13 February 2010.
- Thucydides. The History of the Peloponnesian War 5. Translated by Richard Crawley. The Internet Classics Archive. ISBN 0-525-26035-8. Archived from the original on 13 February 2010.
- Swaddling, 1999, p.11
- Strassler & Hanson, 1996, pp.332–333
- Kyle, 2007, p. 8
- Gilman, David (1993). Athletics and Mathematics in Archaic Corinth: The Origins of the Greek Stadion. Philadelphia: American Philosophical Society. ISBN 0-87169-206-6.
- Perrottet, Tony. "Let the Games Begin". Smithsonian Magazine.
- "Olympic Wrestling".
- "Rules and styles of Ancient Olympic wrestling".
- "ACTA - Pancrace".
- "Boxing gets Brutal". Encarta. 23 March 2006. Archived from the original on 31 October 2009..
- "Brutium," in Barclay Vincent Head, Historia Numorum.
- "The Women: Were the Ancient Olympic Games Just for Men?". Penn Museum.
- Tiberius, AD 1 or earlier – cf. Ehrenberg & Jones, Documents Illustrating the Reigns of Augustus and Tiberius [Oxford 1955] p. 73 (n.78)
- 369 according to Encyclopedia of Ancient Greece by Nigel Wilson, 2006, Routledge (UK) or 385 according to Classical Weekly by Classical Association of the Atlantic States
- William Smith, A Dictionary of Greek and Roman Antiquities, 1875 – ancientlibrary.com
- Golden, Mark, Sport and Society in Ancient Greece, Cambridge University Press, 1998.
- Hansen, Mogens Herman (2006). Polis, an Introduction to the Ancient Greek City-State. Oxford, England: Oxford University Press. ISBN 0-19-920849-2. Retrieved 12 February 2010.
- Hanson, Victor Davis; Strassler, Robert B. (1996). The Landmark Thucydides. New York: Simon & Schuster. ISBN 978-1-4165-9087-3. Retrieved 12 February 2010.
- Kotynski, Edward J. The Athletics of the Ancient Olympics: A Summary and Research Tool. 2006. (Archived 2009-10-25); new link
- Kyle, Donald G. (2007). Sport and Spectacle in the Ancient World. Oxford, England: Blackwell Publishing. ISBN 978-0-631-22970-4. Retrieved 12 February 2010.
- Mallowitz, Alfred. Cult and Competition Locations at Olympia. Raschke 79–109.
- Miller, Stephen. "The Date of Olympic Festivals". Vol. 90 (1975): 215–237.
- Raschke, Wendy J., ed. (1988). The Archaeology of the Olympics: the Olympics and Other Festivals in Antiquity. Madison, Wisconsin: Wisconsin University Press. ISBN 978-0-299-11334-6. Retrieved 12 February 2010.
- Spivey, Nigel (2005). The Ancient Olympics. Oxford, England: Oxford University Press. ISBN 0-19-280433-2. Retrieved 12 February 2010.
- Stanton, Richard (2000). The Forgotten Olympic Art Competitions:The story of the Olympic art competitions of the 20th century. Victoria, Canada: Trafford. ISBN 1-55212-606-4. Retrieved 23 February 2010.
- Swaddling, Judith (1999). The ancient Olympic Games. Austin, Texas: University of Texas Press. ISBN 0-292-77751-5. Retrieved 12 February 2010.
- Tufts – "Women and the Games"
- Ancient Olympics. Research by K. U. Leuven and Peking University
- The Ancient Olympic Games virtual museum (requires registration)
- Olympiakoi Agones
- Ancient Olympics: General and detailed information
- The Ancient Olympics: A special exhibit
- The story of the Ancient Olympic Games
- Heraea Games
- The origin of the Olympics
- Olympia and Macedonia: Games,Gymnasia and Politics. Thomas F. Scanlon, professor of Classics, University of California
- List of Macedonian Olympic winners (in Greek)
- Webquest The ancient and modern Olympic Games
- Goddess Nike and the Olympic Games: Excellence, Glory and Strife