A yet more numerous group of inscriptions found in the Artemisium, and belonging mostly to the same period, consists of dedications to Artemis in honour of victories won by teams of young boys in certain musical and athletic competitions.[279] The competitors seem to be mostly about the age of ten, the age denoted by the term μικιζόμενοι, and each team was under a captain, βοαγός, chosen perhaps for family reasons, who held the title for life. There seem, however, to have been similar competitions for older boys, for one of the inscriptions commemorates a βοαγός whose team was successful in a boys’ competition and also in a competition for youths of twenty (εἴρενες). Two musical contests are mentioned, called, respectively, Μῶα and Κελῆα, the precise nature of which cannot be determined. The third competition bears the name Καθθηρατόριν, which seems to describe some rough game resembling the hunting of wild beasts, perhaps some such game as prisoner’s base. The victor was crowned with bay and received as a prize a sickle which was affixed to the inscribed tablet and dedicated to Artemis. The presence of musical competitions suggests that the narrowness of Spartan education has been perhaps exaggerated by Greek historians. Much of our knowledge of Sparta is derived from the accounts of her enemies. In spite of all these outward signs of athletic life, the writers of this period leave us in no doubt as to the real character of the athletic revival. We are no longer forced to draw what inferences we can from the doubtful evidence of casual allusions; we possess in the works of Plutarch, Galen, and Philostratus definite treatises on physical culture and gymnastic. Different as is the point of view of these authors, they agree in condemning the athletics of their day, and prove beyond possibility of doubt how far from realization was the old ideal set forth by Lucian and Dion of Prusa. That old ideal, in which the culture of body and of mind went hand in hand, was inseparable from the ideal of free citizenship that existed when every citizen was both soldier and politician, and when to develop mind and body to the full extent of which each was capable was a duty that the citizen owed to the state. All this had long been changed; war was now the business of paid professional soldiers, politics of the imperial government. The individual, thrown back on self, had no other interest but personal profit and enjoyment. Speculative and mystical philosophy and religion taught men to despise the body, and as a consequence the training of the body no longer maintained its importance in education. Gymnastic, deprived of its proper province in education, found itself confined to the training of professional athletes, who developed the body but neglected the mind. But as life became more sedentary and less active the claims of the body reasserted themselves: hunting was impossible except for the few, games were of little importance in most places,