“Demigods” (Reading In Praise of Athletic Beauty, Post 5)
Having defined the key terms of his investigation, “praise,” “beauty,” and “athletics,” Hans Gumbrecht proceeds, in the “Discontinuities” section of his In Praise of Athletic Beauty, to provide an outline history of sports in the West. But he wishes, he states from the outset, to disrupt what he calls the “romantic view” of this history which sees it as a continuous line from the ancient Olympics to the mega-events of today’s sports world (p. 85).
Instead, he argues, if you look at the history of sport from the vantage point of the variables he has already defined, “present-day sports are no longer the endpoint of one of htose long sagas of progress or decay that we have all read so many times” and this, he claims, is important because it “allows us to ask how it was possible—historically possible, I mean—that sports became so expansive and so important in our own time” (p. 88).
To that end, he will provide “brief sketches” of seven moments, each summed up with a one-word title. Thus, “Demigods” refers to Ancient Greece, “Gladiators” to Ancient Rome, “Knights” to the middle ages, “Ruffians” to the Renaissance, “Sportsmen” to the 19th century, “Olympians” to the 20th century, and “Customers” to our own era. I’ll be covering all of these, but for today’s post, I’m gonna stick to just the first of these: “Demigods.”
Gumbrecht begins by evoking an image of the arduous journey of days and even weeks undertaken by hundreds of athletes and tens of thousands of spectators to the village of Olympia every four years between 776 BCE and 394 BCE in order to ask the question that’s been driving most of his reflections thus far: ‘what the specific attraction of those five days spent at Zeus’ most famous sanctuary could have been? (p. 91). After briefly describing the lush, remote valley setting of Olympia, and the religious rituals and athletic contests unfolding over the five days of the games, Gumbrecht turns to the Odes of Pindar to get some answers to his question.
[For those whose knowledge of classical literature is sketchy, a little background information might be helpful here. Pindar of Thebes was a poet who lived from 518 BCE to probably 443 BCE. In the words of my colleague David Potter, in his work The Victor’s Crown: A History of Ancient Sport from Homer to Byzantium, “Pindar was a poet who became famous because he wrote poems about the famous. His subjects were people who won at one or another of the four great athletic festivals of his time” (The Victor’s Crown, p. 37). And, according to Donald Kyle in Sport and Spectacle in the Ancient World, Pindar was “the greatest writer of victory (epinikian) odes,” having “composed 45 poems for victors from 16 states” in which he articulated “an aristorcratic ideology of athletic preparation, competition, and victory.” (Sport and Spectacle, p. 203) Pindar’s Odes, then, are widely used by scholars trying to convey a sense of athletics in Greece during this period.]
Gumbrecht sees in Pindar an “obsessive focus on the joy and pride that came with athletic triumphs” (p. 96) and so draws from this the conclusion that for spectators must have been drawn to the experience of “being in the presence—in the physical presence—of the athletes’ shining bodies at the moment of their highest performance” (p. 96). And he goes on to emphasize that this pleasure would be heightened by the “winner-take-all” emphasis at the games and, according to Gumbrecht, “in many nonathletic institutions in ancient Greece” (p. 96).
I understand that Gumbrecht’s emphasis on the appeal of physical presence echoes the importance he has already sought to bodies and presence in his more theoretical, definitional meditations. And, though I am no expert in classical literature and culture, what little I have read of Pindar’s Odes seem to support his conjecture. I was, however, surprised to find Gumbrecht emphasize the central importance of winning (and so of competition) to the fascination of the games for spectators given that in his definition of athletics he argued that competition (agon) is secondary to excellence (arete) in athletics. But perhaps for Gumbrecht this exemplifies the sort of “discontinuity” that he wants to highlight. However, since I don’t really accept, theoretically or practically, his hierarchization (and occasional separation) of “excellence” and “competition”, his description here strikes me as quite familiar: “Winning and being remembered at Olympia gave athletes, their families, and their towns bragging rights that they used with a shamelessness” (p. 97). GoBlue.
The continuity between the ancient and the contemporary is even more evident when Gumbrecht turns to what was it in for the athletes: a springboard to success in other careers, fame, and fortune. As he rightly concludes, in the ancient Olympic games “a particular version of professionalism had emerged long before the ideal of the ‘amateur’ in the modern Olympic tradition” (p. 98). There’s an irony there involving, to put it bluntly, the hypocritical and ahistorical nonsense involved in deploying the category of the “amateur” as a moralizing bludgeon in the contemporary sporting universe, especially in the United States.
“But above all,” Gumbrecht comes to his conclusion, the games were appealing because “being in the presence of athletic greatness at Olympia meant being close to the gods.” He reminds us that unlike in the monotheistic traditions, the line dividing the divide from the mundane was porous. Rather than a transcendent deity perched on an immaterial throne, Greek gods roamed the earth and messed with human beings.
This, Gumbrecht argues, would dispose the Greek imagination to experience the athletic contests and achievements they witnessed as on a continuum with the divine attributes and battles with which they were familiar.
Because the boundaries that separated Greek gods from humans were so permeable, to aim for the highest level of physical perfection and to win an Olympic competition indeed elevated the victor to the status of a demigod (the ancient meaning of ‘hero’ is ‘demigod’). (p. 99)
To be in the immediate presence of such figures would understandably become an ecstatic experience, one that would make them feel “not just well but boundlessly well—about themselves, about the athletes, and about the divinely-infused world of which they were so intimately a part” (p. 99). Again, I’m not expert enough to gainsay this explanation. It seems plausible to me, if perhaps overly general and somewhat simplified.
But here again, I’m struck that Gumbrecht doesn’t seem, given his avowed dedication to establishing discontinuity, to recognize the continuity here between the classical and the contemporary. Pretty much every experience and value he attributes to the ancient Greek spectator (or athlete, for that matter), I think we could find in contemporary athletics. This doesn’t of course mean that there is an unbroken line connecting them, some transhistorical essential experience of athletics that simply incarnates itself continuously in every society at every moment in time over 2,500 years. But it does suggest that seeing some continuities might be more than just a romantic tic. What’s more, it suggests that seeing continuities might as important to understanding the scope and nature of modern sport in the West as recognizing discontinuities.
I’ll leave you with this astonishing and hilarious exhibition of how, for us as well, at least for some—for many—of us, “religious ecstasy and athletic ecstasy became one.”