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SECOND BOOK,
ON THE
DIFFERENT KINDS AND ACTIVITIES
OF THE OLYMPIC GAMES.
FIRST CHAPTER.
The footrace. The call and warning for the runners. The starting place. Stadium runners. Their speed. The finish line. Diaulos runners. Dolichos runners. Hoplitodromos runners. The main concern of the runners.
§. I.
Until now, we have talked about the origin and preparations for the Games. Now, about the Games themselves.
§. II.
Among these, the race in the Olympic stadium had the oldest privilege. About this Pausanias writes: (Pausanias book 4)
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Polychares the Messenian was very famous for all kinds of reasons: and he achieved victory in the Olympic Games, when the Eleans organized the fourth Olympiad: and the contest was only about the footrace: this Polychares won. When IPHITUS restored the dilapidated games, he first of all restored the footrace, in which COROEBUS was victorious. (Strabo book 8) See Strabo. From this, Plutarch has very rightly noted that all athletic contests, except the footrace, should be considered only as an addition and a later invention. (Plutarch, Symposion, book 5, question 2) Paschalius also testifies to this. (Paschalius, de Coronis, book 6, chapter 23) It was therefore necessary that they were first of all called by the voice of the announcers, and came forth after the call. This call by the herald, which perhaps took place after a preceding trumpet blast, was called the morning announcement, in contrast to the afternoon announcement. For just as a morning announcement took place to celebrate the footrace and other light games that had to take place in the morning, so an afternoon one took place, for the celebration of the heavy games, which were held in the afternoon. About these matters one can read what Faber has recorded from Homer, Sophocles, Pausanias, Plutarch, Heliodorus, and others. (Faber, Agonisticus, book 1, chapter 30)
§. III.
After the call was made, the racers undoubtedly lined up at the starting place. This starting place was now called starting block and starting line, which means as much as the starting signal for the runners. This is also called in Greek guideline and line, and in Latin line, rule, and white line, (Lydius, Agonistica Sacra, chapter 7)
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named. On this, the runners stood, waiting for the starting gate to come down, and for the last signal to be given: which was undoubtedly the loud trumpet blast. (Lydius, in his Agonistica Sacra, points us to 1 Corinthians 14:8: If the trumpet gives an uncertain sound, who shall prepare himself for the battle? when he speaks about the sign that was given to the champions by the trumpet blast. The word battle has such a broad meaning that it can also be applied to the contests. Others, however, think that Paul alludes to what Moses was commanded concerning the silver trumpets in Numbers 10:2 and following.) This is sufficiently apparent from Philostratus, when he compares the flowing speech of POLEMON with the shrill trumpet of the Olympic Games, saying: the reasoning style of Polemon, however, was passionate and combative, and sounded alert, no less than an Olympic trumpet. (Philostratus on Polemon) For this reason, Virgil also mentions a trumpet when describing AENEAS' rowing race:
And the trumpet proclaims from the hill in the middle the beginning of the games:
That is, according to Vondel,
The field trumpeter blows the games, first begun,
From a hill. (Virgil, Aeneid, book 5, verse 113)
And with that, at the mention of his footrace:
They take their place, and after hearing the signal (Virgil, Aeneid, book 5, 315, 316)
they shoot away over the course and leave the starting line.
That is:
Each one took a position, at the sign of the trumpet
the race-motto, they shot out of the line, etc.
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Also in the Olympic field there were carceres, prisons, from which, as from the starting place, the horse and chariot racers stormed forth. A rope was stretched for this, which held the racers in. It appears from Pausanias that a bronze eagle and dolphin marked the end: but when the eagle, by a mechanism with spread wings, rose from the altar on which it stood, and by another mechanism the dolphin dived down, the rope was released and the doors were opened, and thereupon horse and chariots shot out. (Pausanias book 6) A certain CLEOETAS would have invented this first, but ARISTIDES would have improved it. In almost the same way, the Romans also had it with their circus and the horse and chariot races in it. For at one end of the circus, namely not the oval but the straight part, there were, says Oudaan, carceres, that is, prisons, because they were held in them until the given signal for the race. (Oudaan, Roman Power, 6th dialogue) There were twelve in number, or depicted with twelve gates, although in the beginning only four, and since the time of Domitian six were in use. Six of the twelve were thus in use, but the other six only served for symmetry and equality on both sides of the great gate, but did open at the same time as the others. In front of the carceres stood two hermulae, that is, busts of Mercury, who stretched a rope in front of the doors; either to close the doors with it, as Julius Caesar Bullingerus (Julius Caesar Bullingerus, de Circo, chapter 14) and Cassiodorus (Cassiodorus, at the cited place) believe; or to block the exit with the stretched chain after opening the doors until the given sign, namely the waving of the mappa (cloth) and the trumpet blast, as Onuphrius Panvinius thinks. According to the opinion of the former, the doors were then opened when the hermulae by a trick let the chain slip through their hands:
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but according to the latter, that by letting the chain fall after opening the doors, they removed all hindrance and gave the horse and chariot racers complete freedom to start; who, however it may be, then also broke out and stormed away. (Kipping, Antiquitates Romanae, book 2, chapter 6)
§. IV.
The runners started after this. (Mercurialis book 2, chapter 16) There were four types, namely: 1. Stadion runners. (Faber book 1, chapter 9, 31, book 2, chapter 35) 2. Diaulos runners. 3. Dolichos runners. (Lydius Prolegomena) 4. Hoplitodromos runners. Words that will be explained in the following.
§. V.
The stadion runners were runners of one stadium, that is, once along the track to the finish. This race was the simplest, and it seems to us that these runners were the first to start, with the others following in their own way. They started first, I say, but in such a way that they only started softly, and step by step, in order to run faster after some time and to last longer. (At this initially slow and step-by-step start of the runners, Lydius wonders if Paul perhaps alludes to this when he speaks in Philippians 3:16 (and also Galatians 6:16), not of running, but of walking according to that rule. And it is all the more likely that the apostle alludes to this, because he also uses the word guideline there, which (originating from a reed, in Hebrew a measuring reed) among the Greeks meant the demarcated track in the races, along which those who desired the prize had to run. The word for walking (to move forward in a row) can then be borrowed from the soldiers, who move forward orderly in a line with equal steps, and thus slowly, without being allowed to deviate to the right or left. Paul then wants to say that Christians in their spiritual race must continue and walk according to the prescription of the gospel doctrine, starting and doing everything with calmness, composed deliberation and pleasure, as well as with that caution and steadfastness, that they do not deviate to the right or left through good or bad fortune, and thus increase and persevere in good with joy.) And that they started so softly, says Lydius, while he proves it from the commentator of Aristophanes. (Lydius Agonistica chapter 7)
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They then ran, as the race progressed, very fast, as if they were flying. (Lydius in Prolegomena) Therefore, the emperor AELIUS VERUS, according to the account of Spartianus, used to refer to some very fast runners by the name of winds, such as North wind, East wind, and so on. (Spartian in the life of Aelius Verus) Because of this, wings were also attributed to them. They were all the better able to take and maintain such a fast pace, because their spleen was seared away, which would otherwise give them stitches and easily hinder the run. (Pliny, Naturalis Historia, book 11, chapter 36)
§. VII.
Furthermore, they ran on a straight track, (Although most commentators are of the opinion that the apostle in Hebrews 12:13 derives his exhortation to make straight paths for your feet, from Proverbs 4:26, where the Septuagint has: make straight paths for your feet. Yet it seems likely to us that he also has in mind the straight tracks of the Greek racecourses, which were also not unknown to the Hebrews at that time. All the more because he had already made his allusions to those racecourses from the first verse. The apostle also seems to allude to this in Galatians 2:14, they walked not straight toward the truth of the gospel. In contrast to that is turning away from the holy command that was given to them, 2 Peter 2:21.) which was marked out for that purpose in the racecourse. See again Lydius. (Lydius chapter 38)
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§. VIII.
And that towards the finish line, which sometimes, like the starting line, was also a line, but also a fixed stone or two, or raised poles. The racecourse was called stadion, standing place, and also dromos, the run, that is, running place, (Paul also uses this word: 1 Corinthians 9:24, with an allusion to the racecourses of the Greeks. Do you not know that those who run in the racecourse all run, but that one receives the prize? Since Hercules once in one breath had covered a distance of 125 paces, that was set as the length of the racecourse. And from that the Greeks call a distance of 125 paces, or 625 feet, by the name stadion. See John 6:19 and 11:18, Revelation 14:20 and 21:16.) (Lydius chapter 22 and chapter 33) the first, either because the famous HERCULES ran so far in one breath, as Onuphrius believes after Aulus Gellius (Aulus Gellius, Noctes Atticae, book 1, chapter 1); or because the runner stopped and stood still on the finish line, the line, which Faber prefers. The one who first touched the ultimate limit or finish line had won the contest of his fellow runners, but had to enter the track again against the next one, and if he was also the master there, again against the next one, or otherwise the one who then won; and so on until the last one, for the last one went as the victor of all with the highest prize.
§. IX.
The diaulos runners were so named after the diaulos: the nature and design of which is described to us quite clearly by Aegidius Strauchius, as follows: (Aegidius Strauchius, Olympic Contests §.12) "To the simple run is added on the fourteenth Olympiad the diaulos. (See also Paschalius book 6, chapter 13)
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For so Pausanias speaks at the mentioned place page 301. But at the fourteenth Olympiad the run of a double stadium was added, in which Hypenus the Pisean went as victor and received a crown of wild olive. Diaulos was this type of game called, from twice and track, which is descended from aulos, a word that actually means a flute, and after that every long and stretched strip, or every figure that runs out in length, as the racecourse also was. The run is now doubled by running through the stadium and directly back again. PAUSANIAS, in ELIACA 1, p. 320, compares the diaulos run with the type of writing called boustrophedon, that is, with inverted lines (after the repeated furrows that the oxen make while plowing): for when describing a certain chest in the Olympic field, which is painted with letters, he says: On the chest are carved inscriptions with old letters, partly standing in a straight and usual order, partly with a reversal: the Greeks call this boustrophedon. For from the end of the top line the order now turns to the beginning of the following words, namely in the same way as the double run, which they call Diaulos. Pindar makes mention of this contest in his Pythian odes: for the tenth piece is
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dedicated to HIPPOCLEAS the Thessalonic, a Pilinnean. And about this passage of Pindar, B. Schmidius p. 348 explains what the boustrophedon writing entails, by whose comparison Pausanias had explained the diaulos, namely to arrange the words in this way:
JOYFUL SONGS THE DELPHIC ROCK WILL RESOUND
SNASEB LAHW CNOK EHT SGNOS LUF YOJ
FOR HIPPOCLEAS WHO GAINED THE HONOR IN THE CONTEST
TSEID NOC EHT NI RO-NOH EHT DENIAG OHW SAELLOCP-PIH ROF
So far Strauchius. But about the aforementioned writing method boustrophedon more can be read in Dickenson, who testifies from Euphorion and Didymus, whom Vossius cites in book 1, Grammar, chapter 34, that in that way the laws of SOLON, called axons and kyrbeis, would have been written, and he also brings up a threefold form of this writing method, namely as follows: (Dickenson, Delphi Phoenicizantes, chapter 10)
GODDESS, SING TO ME THE FATEFUL WRATH OF ACHILLES
SELLEHCA FO HTARW LUFETAF EHT EM OT GNIS ,SSEDOG
WHICH BROUGHT THOUSANDS OF DISASTERS OVER THE GREEKS
SKEERG EHT REVO SRETSASID FO SDNASUOHT THGURB HCIHW
Also so:
GODDESS, SING TO ME THE FATEFUL WRATH OF ACHILLES
SELLEHCA FO HTARW LUFETAF EHT EM OT GNIS ,SSEDOG
WHICH BROUGHT THOUSANDS OF DISASTERS OVER THE GREEKS
SKEERG EHT REVO SRETSASID FO SDNASUOHT THGURB HCIHW
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And also so:
GODDESS, TO ME TO SING THE DESTRUCTIVE WRATH OF ACHILLES GIVES
SEVIG SEL-LIHCA FO HTARW EVIT-CURTSED EHT GNIS OT EM OT ,SSEDOG
WHICH THOUSANDS OF MISERIES THE GREEKS CAUSES
SESUAC SKEERG EHT SEIRESIM FO SDNASUOHT HCIHW
HAS AND MANY HEROIC SOULS TO HELL SENT,
TNES LLEH OT SLUOS CIOR-EH YNAM DNA SAH
BUT THEIR BODIES FOR THE DOGS THROWN AS PREY.
YERP SA NWOHRT SGOD EHT ROF SEIDOB RIEHT TUB
As if it said, to translate only the last one for brevity's sake:
Goddess, give me to sing the destructive wrath of Achilles
Which causes thousands of miseries to the Greeks
Has and many heroic souls to hell sent,
But thrown their bodies as prey for the dogs.
§. X.
The dolichos runners had this name from dolichos. This now means long, extended. Hence in Homer (Homer) a long spear. It is also used, says Scapula, for the length of time. (Scapula in the word dolichos) Item long pile. Likewise long run (by retraction of the accent) a certain distance of a running place, twelve, or (according to others) twenty-four stadia long. Figuratively the potter EPICRATES is said to praise the long run by running through the years, just as the Latinists also say to run out of life, and the past life course. Likewise a certain legume, Smilax hortensis, or Phaseolus (says Schrevelius), that is, Turkish bean, because the skin and stem thereof is long. (Schrevelius, Lexicon Graecum, in the word) Why, says Scapula again, some translate dolichoi from Galen by small roots or Turkish beans. Dolichoi are also the verses called, which they
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hypermetric, excessive, too long, call, and which one may bring to a next syllable, such as this in Maro: (Virgil, Georgics, book 1, verse 295)
Or cooks the sweet fluid of the must on the fire,
And with leaves etc.
See about this more extensively what the illustrious Scaliger has noted. (Scaliger, de arte poëtica, book 2, chapter 32) From everything it appears that the dolichos-run means a long run: which becomes even clearer from the Greek proverb: do not look for the dolichos in the stadium, that is, do not look for the long in the short, or, do not make yourself superfluous trouble. (Pollux book 3) Likewise from the witty saying of Phocion about the victory of Leosthenes: (Plutarch in Phocion) that the stadion, or single run, was a beautiful thing, but that he looked up against the dolichos (extension) of the war. Therefore, Suidas has erred, if he says, that the stadion runners had to cover a longer distance than the dolichos runners.
The length however of the dolichos-run is determined differently: for some say that it was once as long as that of the stadion, that is, the single stadium. Therefore Mercurialis speaks of it as follows: Although I know that mention is also made of the dolichos and diaulos in Galen, of which he says that the first meant a long-lasting run among the Greeks, which however the majority of writers determines to a double stadium --- (Mercurialis book 2, chapter 10)
The stadion was consequently the run of one stadium: the dolichos of a double stadium run straight: the diaulos was also of a double stadium, but with a reversed run. Paschalius however determines this run to the length of four stadia: Est autem, he says from Greek writers, the dolichos is of four stadia. (Paschalius book 6, chapter 13) Others of six, still others of twelve stadia, then still
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others up to twenty-four. (Faber book 1, chapter 28) The latter of whom seem to be strengthened by the meaning of the word dolichos, of which we said above that it also indicates a distance of 12 or 24 stadia. However, with such a large number, which exceeds the length of two stadia, it seems to us that this run was not also straight, but had a turn around the kampter or terma, which seems to have stood at the end of two stadia, which happened twice when it consisted of four stadia, three times when it consisted of six, three times and another half turn, when it consisted of seven. Why Tzetzes says: (Faber book 2, chapter 35) the dolichos runs seven times, for it has three turning posts, or turns around the same, and one half: from which it is also called the bendable, or swinging running game. (Tzetzes 3rd History, chiliad 6) In these respects, it seems to be an extension and doubling of the diaulos-run: for just as that ran only one stadium back and forth, and so from the ultimate finish post again rushed to the starting line, as we showed above, why in such a run Anaxandridas compares a woman who runs away from her husband to her father's house, and so from where she had come, saying: that return run is shameful: (Anaxandridas in Stobaeus) so I say, this ran two stadia back and forth several times. For that the dolichos-run also ran back and forth in this way, appears clearly from the saying of Aristides, when he compares with this run the return flow of the Nile flood from the sea to the sluices and the Meroë lake. (Aristides, Aegyptiaca) And the river, starting from the sea, was with a return run again brought up to the sluices and Meroë, just as the one, who runs the dolichos-race with a return run
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runs. Paschalius further believes that the victors in these back-and-forth runs and turnarounds were titled periodonikai, victors of the period. (Paschalius at the cited place) However, Pomponius Festus seems to have better estimated the meaning of this word, when he explains it of the one who in the Pythian, Isthmian, Nemean, and Olympic games, and so all around and everywhere, had bravely carried away the victory. (Festus in the word Periodonikes) The repetitions of this long back-and-forth run (so I may now call the dolichos-run) seem to have been invented to show art and diligence in avoiding the turning posts, as appears from Homer (Homer, Iliad) and from the revolutions of the chariots in the great CIRCUS (of which below): but also in the lack of length of the racecourse to make the run long by bends and back-and-forth running, for it had to be long, would it otherwise answer its name: for which reason, it seems, the long run has continued outside the stadium without a swing or turn. We also note that (so it seems to us at least) the lesser runs and return runs of the DOLICHOS belonged to the footrace, but the numerous repetition to the horse and chariot race (of which below), for which cause the writers usually relate the same to the latter.
§. XI.
The hoplitodromoi were so named after the hopla, weapons. Therefore we may translate the word as armed runners. Their armor was called panoplia (The word panoplia is used three times in the N.T., namely Luke 11:22, Ephesians 6:11 and 13, but most likely, it seems to us, with an allusion to the weapons of war. Meanwhile, the armors of the racers also had much in common with them. The LXX use this word for the garment, namely of a warrior, 2 Samuel 2:21.), the entire armor,
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named, as is most clearly shown from Heliodorus: (Heliodorus, Aethiopica, book 4) who, speaking of THEAGENES, testifies thus: when he had said this, he jumped to it, and having entered the middle, he said his name, made his nation known, drew lots for the place; and being clothed with the entire armor, he stood at the starting line, panting for the race, and with great impatience expected the signal of the clarion. Pausanias informs us more about the time when such an entire armor, and that specifically for the runners, was instituted, saying: The running game of heavily armed runners came into use at the sixty-fifth Olympiad. (Pausanias book 3) And elsewhere: Demaratus the Herean, son of Demaratus, and his nephews have won twice: he himself also at the sixty-fifth Olympiad (when it first came into use to run with heavy weapons), and likewise at the next one. The weapons now were 1. shields: why Pausanias uses this language: To run with the shield at the end of the games was not yet in use: being (Pausanias book 3)
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that namely first came into use at the time of Demaratus, as we just showed from the aforementioned Pausanias. Furthermore 2. they were sometimes armed with a breastplate, armor, and entire iron armor, which in particular took place with those who prepared themselves for war, who are therefore called armed fighters or runners, as well as the gladiators, called crupellarii by Tacitus, (Tacitus, Annals, book 3, chapter 43, 45) yes also ferrati, i.e. iron, because they were covered as with an iron lid. (J. Lydius, Agonistica Sacra, chapter 10) 3. They also had on their heads helmets with proud and elegant plumes, just as in Rome at the game festivals the players are said to have had brass helmets with graceful crests and feathers. (Dionysius of Halicarnassus, book 7) 4. The armed players were also armed around the feet: for they had their endromides. So Pollux calls the shoes of the racers: (Pollux book 3, chapter 30) which Pausanias called oikrepides. (Pausanias book 6) While however the soldiers were in ancient times shod with only one foot, so that they could namely stand firmer on swampy ground, and at the same time could rush away better with the unshod left foot, as can be taken from Thucydides. (Thucydides book 3) Just as all running exercise took place, to be more capable for war and war duties and deeds, as Vegetius points out most clearly, and from him others, (Vegetius, de re Militari, book 1, chapter 9) so it is obvious that the armed run was introduced for that purpose: although it (without a doubt because of its too great difficulty and almost impossibility) was again undone not only by the Eleans, but also by all Greeks (for others had also brought this run into use, as appears from the Pythian game, which they had admitted five years after the Olympic one, according to Pausanias' account) (Pausanias book 10); as can be taken from these words
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of the same Pausanias: but this has for a time after that again been left out of the stadium by the Eleans, and by all other Greeks. (Pausanias book 6)
§ XII.
The main work and business of the runners was to take care, to leave the opponent very far behind by speed, and to be very far ahead. (Plutarch, Symposion 2, problem 4) The one who fell behind and exerted himself, to catch up with the leader again, and to rush past, was said to pursue (The word to pursue, when it has a person as object, indicates a desire to harm them, and is usually translated as to persecute in the N.T. But when it relates to a thing, it is usually taken for good, and means a special diligence to obtain it. So we have it often in the N.T. and it is translated by to seek, to strive, to chase. Among others, Paul has it in Philippians 3:12, I press on: and v. 14. etc. I press on toward the goal for the prize of the upward call of God in Christ Jesus. In which place there is a very clear allusion to the Greek racecourses. Chrysostom emphatically urges the power of the word: And he does not say I run, but I pursue. For who among the Greeks is said to pursue, you know, what great zeal he uses in persevering, he looks at no one, he pushes away with great passion everyone who hinders him in the run. Therefore Cicero also says, de Officiis, book 3, chapter 30. He who runs a stadium must exert himself and fight, as much as he can, to win. And Apollodorus, Bibliotheca, book 3, p. 207 says of Milanion: pursuing he has thrown away those (namely golden apples), namely for Atalanta.),
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to stretch out (This expresses the action of diligent runners, who not only move their feet awake, but also stretch out their head and hands forward, to show their zeal and alacrity, and so, where possible, to make more speed. Paul uses it with an allusion to this in Philippians 3:14, stretching out to the things that are ahead. But the word says not only a further stretching out, but also a too far stretching out. So one finds it in Paul 2 Corinthians 10:14, we do not stretch ourselves too wide.), to hurry, to take the lead (The word for to take advantage is sometimes used in a good sense among the Greeks, but in the N.T. it usually means as much as to want to take away someone's chance in an improper way, to detract. So Paul says 1 Thessalonians 4:6, that no one should defraud his brother, nor take advantage in his business. See 2 Corinthians 7:2 and 12:17, 18, where to seek advantage is translated. It was in ancient times considered improper in the footraces to want to take away a chance from a fellow runner by deceit, according to the testimony of Lucian tom. 2. non tem. cred. cal. p. 414. etc. Someone who places the hope of victory in the speed of his feet, does not seek to hinder his neighbor, nor to bother about the doing of his fellow combatants. On the contrary, a slow and sluggish fighter, not being able to put trust in his speed, will resort to deceit. And he will be completely intent on how he holds up the fellow runner, by causing him some hindrances or impediments. Which, if he does not succeed, he will never become a victor.), notwithstanding the oath was made by Jupiter Horceus, to act without deceit. With such deceit not only did PELOPS overtake OENOMAUS in the notorious chariot contest, of which mention was made in the first book: but also on foot HIPPOMANES the fast ATALANTA well up to three times, by letting a beautiful apple roll over the field when she shot too far ahead, which enticed her, (Ovid, Metamorphoses, book 10, fable 13, 14)
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to pick them up, by which he gained time to rush past her (perhaps also not against her will), and so finally went with the prize, the bride herself. To hesitate (The word to hesitate indicates a doubt accompanied by a mental anguish: at the same time a despair about a good outcome. So Polybius says book 16. He was hesitant and could hardly see what was to be done further. Thus Xenophon in Cynegeticus, hesitating where he would fix it. To despair indicates such a great bewilderment that one completely despairs of a good outcome. Paul has both words together in 2 Corinthians 4:8, cast down, but not in despair. See also 2 Corinthians 1:8.) is to hang in doubt and worry with counsel and deed, whether one will be able to catch up with the leader: or also to stick in worry and embarrassment, whether one might not well be caught up and overtaken by the pursuer. To be overtaken is to be freed from that doubt and indeed to be overtaken; to be left behind and to be abandoned (These are words that are used of the footraces, to express how those who fall behind are left behind by their opponents. Plutarch says; they do not crown those who are left behind. And Eustathius in Homer's Iliad, he who is completely conquered, we say, is left behind. In the N.T. the word is usually translated as abandoned. See Matthew 27:26, Acts 2:27, Hebrews 13:5. And indeed 2 Corinthians 4:9 with an allusion to the footraces: persecuted, but not abandoned. Horace, de Arte Poetica, also calls it relinqui. May the mange occupy the very last one, for me it is a shame to be left behind.), just as also
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to be left behind (Besides other meanings that this word has in the N.T., it also has that of to remain behind, Hebrews 4:1, and to fall behind, Hebrews 12:15. In which two places we may think that an allusion takes place to the runners in the racecourses of the ancient Greeks.) is to be actually left behind, to be disadvantaged: such a one left behind may be called, while the one who has always remained ahead, is a non-left behind one: which was so glorious that it was also put among the proud title names of the victors: as appears from the inscription of the fist- and wrestling-fighter DEMETRIUS in Rome.
DEMETRIUS. HERMOPOLITAN.
ALEXANDRIAN. FIST-WRESTLING-FIGHTER.
ALL-AROUND-VICTOR. WRESTLER.
TWICE A DAY VICTOR.
NEVER LEFT BEHIND.
MELANCOMAS, however much he was famous for games and fighting, is on the contrary considered a disgrace that he did not remain a stay-ahead, but was left behind by
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his son: why Dio Chrysostom says of him: He did not remain ahead, not invincible. (Dio Chrysostom, Oration 28) About all this one can look up what Lydius has noted. (Lydius, Agonistica Sacra, chapter 24) And this may be enough for now, it seems to us, of the FOOT RUNNERS.