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The article is devoted to some aspects of ancient athletics of the classical period. The author traces the history of the formation of the Olympic Games program and its influence on the programs of Pan-Hellenic and local Games. The popularity of the Pan-Hellenic Games led over time to the complication of the program and an increase in the number of athletes participating in the games, for whom different age classification systems were developed. At the Olympic and Pythian Games, all athletes were divided into two age groups: paides and andres, whereas at the Isthmian and Nemean Games there were three age groups of athletes: paides, ageneioi and andres. The author explores the history of the Panathenaic Games in Athens, which are often called the “fifth” Panhellenic Games. The article shows that the program of the Panathenaic Games, on the one hand, was created on the basis of the programs of the Olympic and Pythian Games, on the other hand, it differed from it in that it included a number of competitions in which only Athenians could take part. The author shows that both the competitions “only for Athenians” and the introduction of younger age groups of athletes created more opportunities for local athletes to succeed at the Panathenaic Games and thus contributed to the development of athletics in Athens.

The sources know two versions of the establishing of Panathenaia, the main public holiday of the Athenian polis. The earliest version of aition of Panathenaia is associated with the history of the Athenian indigenous king Erichthonius. The son of Gaia and Hephaestus, Erichthonius was raised by the goddess Athena on the Acropolis, and after becoming king of Athens, he dedicated the feast of Panathenaia to the goddess. In the source, he is the first founder of the holiday. However, two types of Panathenaia were known in Athens: the Lesser Panathenaia, which were held annually, and the Greater Panathenaia, which, like the Olympic Games, were held every four years. Gradually, there appear pieces of new information about the history of the establishing of the Panathenaia in the mythological tradition. Now the authors distinguish two stages in the history of the feast, wherein the earlier one was called Athenaia. Gradually Erichthonius was relegated to the background, as founder Athenaeus, whereas the holiday got a new name - Panathenaia. This process was often associated with the synoekismus of Theseus, when he had united all the Athenians into one urban community. The cult of Theseus became especially popular in Athens after the reforms of Cleisthenes. Theseus' exploits are becoming a popular theme in Attic vase painting, especially scenes depicting the struggle, which Theseus was believed to be the founder of in Athens. At the same time, the program of the Panathenaic Games was expanding, the Panathenaia gradually acquired a supra-regional character.

This article analyzes the role and place of night marchers in the structure Panathenaia. Night rally began with a torch run Athens efebos, which brought the fire on the altar of Athena. This contest was connected with the mythology of the Athenian autochthonous Erichthonios and three sisters Cecropides - Aglaura, Padrosa and Herses. During the night of the procession (pannuchis) was held the music festival, the Athens boys and girls who sang hymns in honor of Athena. This musical feast was reflected in the tragedies of Aeschylus and Euripides. Also, important was the ritual of Arrephoroi, which was associated with the mythology Cecropides. However, the main task of the night Panathenaic procession was associated with civil oath efebos, which brought her to the sanctuary of the goddess Aglaura (V century BC), and later in the sanctuary other Cecropides - Pandrosa and Kourotropha (IV century BC). This oath was the expression of a number of Patriotic myths associated with the motive of duty to the Athens.

Panathenaic procession east frieze of the Parthenon is problems of interpretation. This procession moves on the east frieze into the presence of an assembly of seated gods, the twelve Olympians. In the midst of the gods is a group of five human-sized figures engaged in the prosaic task of folding a piece of cloth. Because this scene holds the most prominent place on the frieze, the cloth is surely the peplos presented to Athena, albeit to her cult statue housed in another temple, the Erechtheion. While the priest, the archon Basileus, folds the robe with the help of a young assistant, possibly one of the arrephoroi, the priestess of Athena Polias is receiving two diphrophoroi, or stool-bearers.

Sixth-century Athens combined earlier prize traditions to produce the most artistically significant local prizes, inscribed Panathenaic amphoras filled with olive oil. Panathenaic amphoras were an eclectic and yet innovative development s civic, self-declaratory prizes of material and symbolic value. Originally the prize olive oil came from sacred trees and was thus the gift of Athena. Panathenaic prize was a combination of elements Panhellenic and local games.

The article deals with the Greater Panathenaia, the Athenian festival celebrated every four years in honour of the goddess Athena. Greater Panathenaia was introduced in Athens in 566 B.C. Peisistratos renewed it with increased splendor and had turned a new Athenian holiday with the magnificent programme and unique prizes in an event aimed to consolidate the international authority of Athens.