Athens Marathon Quotes

I slept as the person in Plutarch that ran from Marathon to Athens without a pause would have slept if he had not fallen dead, the creature.

Αἰσχύλον Εὐφορίωνος Ἀθηναῖον τόδε κεύθει μνῆμα καταφθίμενον πυροφόροιο Γέλας· ἀλκὴν δ' εὐδόκιμον Μαραθώνιον ἄλσος ἂν εἴποι καὶ βαθυχαιτήεις Μῆδος ἐπιστάμενο This gravestone covers Aeschylus, son of Euphorion, from Athens, who died in fertile Gela. The field of Marathon will speak of his bravery, and so will the long haired Mede who knew it well.

championships, and went on to break the U.S. record in distances from three miles to the marathon. At the 2004 Athens Games, Deena outlasted the world-record holder, Paula Radcliffe, to win the bronze, the first Olympic medal

Humans can sweat more than a liter per hour, enough to cool an athlete running hard in hot conditions. Even though the temperature at the 2004 Olympic women’s marathon in Athens reached 35 degrees Celsius (95 degrees Fahrenheit), high sweat rates enabled the winner to run at an average speed of 17.3 kilometers (10.7 miles) per hour for more than two hours without overheating! No other mammal can do that because they lack sweat glands, and because most mammals are covered with fur. Fur

The most famous long-distance race with a Greek origin is the marathon, which celebrates the arduous journey of the messenger who ran from Marathon to Athens, a distance of 26.2 miles, to announce Greece’s victory over the Persians in 490 B.C.; he then dropped dead from exhaustion.

As most students of antiquity know, the modern marathon takes its name from the name of a famous battle that the Athenians won over the Persians in 490 B.C. Pheidippides, a Greek soldier and champion runner, volunteered to run the 25 miles from Marathon to Athens to spread the news of the victory. Upon arriving, Pheidippides is reported to have gasped "Rejoice, we conquer!" and then promptly died on the spot.

But as luck would have it, the distance from Marathon to Athens was greater by sea than by land. For ships had to negotiate a long spit of land easily crossed on foot. This Miltiades did. He sent a messenger ahead, who was to run as fast as he could, to warn the Athenians. This was the famous Marathon Run after which we call our race. Famous, because the messenger ran so far and so fast that all he could do was deliver his message before he fell down dead.

There was at this time in Athens an extraordinarily large number of men of genius. The three great dramatists, Aeschylus, Sophocles, and Euripides, all belong to the fifth century. Aeschylus fought at Marathon and saw the battle of Salamis. Sophocles was still religiously orthodox. But Euripides was influenced by Protagoras and by the free-thinking spirit of the time, and his treatment of the myths is sceptical and subversive. Aristophanes, the comic poet, made fun of Socrates, Sophists,

Marathon In 490 B.C., a Greek messenger named Pheidippides ran twenty-six miles, from Marathon to Athens, to bring the senate news of a battle. He died from exhaustion, but his memory lives on thanks to the “marathon,” a twenty-six-mile footrace named in his honor. I thought it would be neat to bring Pheidippides to a modern-day marathon and talk to him about his awesome legacy.   ME: So, Pheidippides: What was it like to run the first “marathon”? PHEIDIPPIDES: It was the worst experience of my life. ME: How did it come about? PHEIDIPPIDES: My general gave the order. I begged him, “Please, don’t make me do this.” But he hardened his heart and told me, “You must.” And so I ran the distance, and it caused my death. ME: How did you feel when you finally reached your destination? PHEIDIPPIDES: I was already on the brink of death when I entered the senate hall. I could actually feel my life slipping away. So I recited my simple message, and then, with my final breath, I prayed to the gods that no human being, be he Greek or Persian, would ever again have to experience so horrible an ordeal. ME: Hey, here come the runners! Wooooh! PHEIDIPPIDES: Who are these people? Where are they going? ME: From one end of New York to the other. It’s a twenty-six-mile distance. Sound familiar? PHEIDIPPIDES: What message do they carry…and to whom? ME: Oh, they’re not messengers. PHEIDIPPIDES: But then…who has forced them to do this? ME: No one. It’s like, you know, a way of testing yourself. PHEIDIPPIDES: But surely, a general or king has said to them, “You must do this. Do this or you will be killed.” ME: No, they just signed up. Hey, look at that old guy with the beard! Pretty inspiring, huh? Still shuffling around after all these years. PHEIDIPPIDES: We must rescue that man. We must save his life. ME: Oh, he knows what he’s doing. He probably runs this thing every year. PHEIDIPPIDES: Is he…under a curse? ME: No.

He imagined himself at the lectern discussing the ancient Greeks to his American students: “The First Persian War, in which Miltiades defeats Darius at Marathon in 490 BC, leads to the Second Persian War, in which the Athenian navy commanded by Themistocles destroys the Persian navy under Xerxes at Salamis in 480 BC. Ten years of war gives the Greeks fifty years of peace, a golden age. The Athenians secure peace on the Hellespont through the Delian League, a mutual-security pact in which the other Greek city-states pay Athens a tribute to protect them against future Persian aggression. Sound familiar?” Lin Bao would then imagine himself looking out at his class, at their blank expressions, in which the past held no relevance, in which there was only the future and that future would always be American. Then, in his imagined class, Lin Bao would tell his students of their past but also of their future. He would explain how America’s golden age was born out of the First and Second World Wars, just as Greece had found its greatest era of prosperity in the aftermath of the two Persian Wars. Like the Athenians with the Delian League, Lin Bao would explain how the Americans consolidated power with mutual-security pacts such as NATO, in which they would make the largest contributions in exchange for military primacy over the western world—much as the Athenians had gained military primacy of the then-known world through the Delian League. Lin Bao would always wait for the question he knew was coming, in which one of his students would ask why it all ended. What external threat overwhelmed the Delian League? What invader accomplished what the Persian fleet could not at Salamis? And Lin Bao would tell his students that no invader had come, no foreign horde had sabotaged the golden age forged by Miltiades, Themistocles, and Greece’s other forefathers. “Then how?” they would ask. “If the Persians couldn’t do it, who did?” And so, he would say, “The end came—as it always does—from within.

DICAEOPOLIS Why, what has happened? AMPHITHEUS I was hurrying to bring your treaty of truce, but some old dotards from Acharnae(1) got scent of the thing; they are veterans of Marathon, tough as oak or maple, of which they are made for sure—rough and ruthless. They all started a-crying: "Wretch! you are the bearer of a treaty, and the enemy has only just cut our vines!" Meanwhile they were gathering stones in their cloaks, so I fled and they ran after me shouting. f(1) The deme of Acharnae was largely inhabited by charcoal-burners, who supplied the city with fuel. DICAEOPOLIS Let 'em shout as much as they please! But HAVE you brought me a treaty? AMPHITHEUS Most certainly, here are three samples to select from,(1) this one is five years old; take it and taste. f(1) He presents them in the form of wines contained in three separate skins. DICAEOPOLIS Faugh! AMPHITHEUS Well? DICAEOPOLIS It does not please me; it smells of pitch and of the ships they are fitting out.(1) f(1) Meaning, preparations for war. AMPHITHEUS Here is another, ten years old; taste it. DICAEOPOLIS It smells strongly of the delegates, who go around the towns to chide the allies for their slowness.(1) f(1) Meaning, securing allies for the continuance of the war. AMPHITHEUS This last is a truce of thirty years, both on sea and land. DICAEOPOLIS Oh! by Bacchus! what a bouquet! It has the aroma of nectar and ambrosia; this does not say to us, "Provision yourselves for three days." But it lisps the gentle numbers, "Go whither you will."(1) I accept it, ratify it, drink it at one draught and consign the Acharnians to limbo. Freed from the war and its ills, I shall keep the Dionysia(2) in the country. f(1) When Athens sent forth an army, the soldiers were usually ordered to assemble at some particular spot with provisions for three days. f(2) These feasts were also called the Anthesteria or Lenaea; the Lenaem was a temple to Bacchus, erected outside the city. They took place during the month Anthesterion (February).

Only twice in literary history has there been a great period of tragedy, in the Athens of Pericles and in Elizabethan England. What these two periods had in common, two thousand years and more apart in time, that they expressed themselves in the same fashion, may give us some hint of the nature of tragedy, for far from being periods of darkness and defeat, each was a time when life was seen exalted, a time of thrilling and unfathomable possibilities. They held their heads high, those men who conquered at Marathon and Salamis, and those who fought Spain and saw the Great Armada sink. The world was a place of wonder; mankind was beauteous; life was lived on the crest of the wave. More than all, the poignant joy of heroism had stirred men’s hearts. Not stuff for tragedy, would you say? But on the crest of the wave one must feel either tragically or joyously; one cannot feel tamely. The temper of mind that sees tragedy in life has not for its opposite the temper that sees joy. The opposite pole to the tragic view of life is the sordid view. When humanity is seen as devoid of dignity and significance, trivial, mean, and sunk in dreary hopelessness, then the spirit of tragedy departs. “Sometime let gorgeous tragedy in sceptred pall come sweeping by.” At the opposite pole stands Gorki with The Lower Depths. Other poets may, the tragedian must, seek for the significance of life. An error strangely common is that this significance for tragic purposes depends, in some sort, upon outward circumstance, on pomp and feast and revelry, With mask, and antique pageantry— Nothing of all that touches tragedy. The surface of life is comedy’s concern; tragedy is indifferent to it. We do not, to be sure, go to Main Street or to Zenith for tragedy, but the reason has nothing to do with their dull familiarity. There is no reason inherent in the house itself why Babbitt’s home in Zenith should not be the scene of a tragedy quite as well as the Castle of Elsinore. The only reason it is not is Babbitt himself. “That singular swing toward elevation” which Schopenhauer discerned in tragedy, does not take any of its impetus from outside things. The

With the introduction of radio, we now had a superfast. convenient, and wireless way of communicating over long distances. Historically, the lack of a fast and reliable communication system was one of the great obstacles to the march of history. (In 490 BCE, after the Battle of Marathon between the Greeks and the Persians, a poor runner was ordered to spread the news of the Greek victory as fast as he could. Bravely, he ran 26 miles to Athens after previously running 147 miles to Sparta, and then, according to legend, dropped dead of sheer exhaustion. His heroism, in the age before telecommunication, is now celebrated in the modern marathon.) Today, we take for granted that we can send messages and information effortlessly across the globe, utilizing the fact that energy can be transformed in many ways. For example, when speaking on a cell phone, the energy of the sound of your voice converts to mechanical energy in a vibrating diaphragm. The diaphragm is attached to a magnet that relies on the interchangeability of electricity and magnetism to create an electrical impulse, the kind that can be transported and read by a computer. This electrical impulse is then translated into electromagnetic waves that are picked up by a nearby microwave tower. There, the message is amplified and sent across the globe. But Maxwell's equations not only gave us nearly instantaneous communication via radio, cell phone, and fiber-optic cables, they also opened up the entire electromagnetic spectrum, of which visible light and radio were just two members. In the 166os, Newton had shown that white light, when sent through a prism, can be broken up into the colors of the rainbow. In 1800, William Herschel had asked himself a simple question: What lies beyond the colors of the rainbow, which extend from red to violet? He took a prism, which created a rainbow in his lab, and placed a thermometer below the color red, where there was no color at all. Much to his surprise, the temperature of this blank area began to rise. In other words, there was a "color" below red that was invisible to the naked eye but contained energy. It was called infrared light. Today, we realize that there is an entire spectrum of electromagnetic radiation, most of which is invisible, and each has a distinct wavelength. The wavelength of radio and TV, for example, is longer than that of visible light. The wavelength of the colors of the rainbow, in turn, is longer than that of ultraviolet and X-rays. This also meant that the reality we see all around us is only the tiniest sliver of the complete EM spectrum, the smallest approximation of a much larger universe

My children will boast of their ancestors at Marathon and under the walls of Troy, and Athens, my chiefest joy— O call me Alexander, Demetrius, Nicanor…

The place that gave us the marathon also gave us philosophy. That place was the city-state of Athens in the fourth and fifth centuries BCE.

Through the whole epoch of her prosperity, through the long Olympiads of her decay, through centuries after her fall, Athens looked back on the day of Marathon as the brightest of her national existence.

Run with Endurance Let us strip off every weight that slows us down, especially the sin that so easily trips us up. And let us run with endurance the race God has set before us. We do this by keeping our eyes on Jesus. HEBREWS 12:1-2 NLT Running was the first and, for many years, the only event of the ancient Olympic games. So it is no wonder that the New Testament writers use the metaphor to describe the Christian life. The first races were two-hundred-yard sprints. These gradually increased in length as the Olympic games continued to develop. The modern marathon commemorates the legendary run made by a Greek soldier named Pheidippides, who ran from the battlefield outside Marathon, Greece, to Athens to proclaim a single word: victory! Then he collapsed and died. The Christian race lasts a lifetime, with Christ Jesus as our goal, the prize that awaits us at the finish line in heaven. It can’t be run all-out as a sprint or no one would last the course. Though there was one race in the ancient games where the runners wore full armor, most of the time the ancient runners ran naked, stripping away anything that would slow them down. Obviously the writer of Hebrews was familiar with the ancient sport of running when he advised believers to run with endurance the race God set before them. Father; as we run the race You set before us this year, let us run with endurance, not allowing anything to distract us from the goal of Christ-likeness.

slept as the person in Plutarch that ran from Marathon to Athens without a pause would have slept if he had not fallen dead, the creature.

We dare not be original; our American Pine must be cut to the trim pattern of the English Yew, though the Pine bleed at every clip. This poet tunes his lyre at the harp of Goethe, Milton, Pope, or Tennyson. His songs might better be sung on the Rhine than the Kennebec. They are not American in form or feeling; they have not the breath of our air; the smell of our ground is not in them. Hence our poet seems cold and poor. He loves the old mythology; talks about Pluto—the Greek devil,—— the Fates and Furies—witches of old time in Greece,—-but would blush to use our mythology, or breathe the name in verse of our Devil, or our own Witches, lest he should be thought to believe what he wrote. The mother and sisters, who with many a pinch and pain sent the hopeful boyto college, must turn over the Classical Dictionary before they can find out what the youth would be at in his rhymes. Our Poet is not deep enough to see that Aphrodite came from the ordinary waters, that Homer only hitched into rhythm and furnished the accomplishment of verse to street talk, nursery tales, and old men’s gossip, in the Ionian towns; he thinks what is common is unclean. So he sings of Corinth and Athens, which he never saw, but has not a word to say of Boston, and Fall River, and Baltimore, and New York, which are just as meet for song. He raves of Thermopylae and Marathon, with never a word for Lexington and Bunkerhill, for Cowpens, and Lundy’s Lane, and Bemis’s Heights. He loves to tell of the Ilyssus, of “ smooth sliding Mincius, crowned with vocal reeds,” yet sings not of the Petapsco, the Susquehannah, the Aroostook, and the Willimantick. He prates of the narcissus, and the daisy, never of American dandelions andbue-eyed grass; he dwells on the lark and the nightingale, but has not a thought for the brown thrasher and the bobolink, who every morning in June rain down such showers of melody on his affected head. What a lesson Burns teaches us addressing his “rough bur thistle,” his daisy, “wee crimson tippit thing,” and finding marvellous poetry in the mouse whose nest his plough turned over! Nay, how beautifully has even our sweet Poet sung of our own Green river, our waterfowl,of the blue and fringed gentian, the glory of autumnal days.

Pheidippides ran twenty-six miles from Marathon to Athens with news of the Greek victory.