The Greeks were the first people in the world to play, and they played on a great scale. All over Greece there were games, all sorts of games; athletic contests of every description: races — horse-, boat-, foot-, torch-races; contests in music, where one side out-sung the other; in dancing — on greased skins sometimes to display a nice skill of foot and balance of body; games where men leaped in and out of flying chariots; games so many one grows weary with the list of them. They are embodied in the statues familiar to all, the disc thrower, the charioteer, the wrestling boys, the dancing flute players. The great games — there were four that came at stated seasons — were so important, when one was held, a truce of God was proclaimed so that all Greece might come in safety without fear. There “glorious-limbed youth” — the phrase is Pindar’s, the athlete’s poet — strove for an honor so coveted as hardly anything else in Greece. An Olympic victor — triumphing generals would give place to him. His crown of wild olives was set beside the prize of the tragedian. Splendor attended him, processions, sacrifices, banquets, songs the greatest poets were glad to write. Thucydides, the brief, the severe, the historian of that bitter time, the fall of Athens, pauses, when one of his personages has conquered in the games, to give the fact full place of honor. If we had no other knowledge of what the Greeks were like, if nothing were left of Greek art and literature, the fact that they were in love with play and played magnificently would be proof enough of how they lived and how they looked at life. Wretched people, toiling people, do not play. Nothing like the Greek games is conceivable in Egypt or Mesopotamia. The life of the Egyptian lies spread out in the mural paintings down to the minutest detail. If fun and sport had played any real part they would be there in some form for us to see. But the Egyptian did not play. “Solon, Solon, you Greeks are all children,” said the Egypt

Romans disapproved of Greek sports because the athletes competed nude. That was shocking. On the other hand, people dripping with blood and dying for entertainment was fine. This is strangely similar to the moral standards of today's commercial television and family movies.

Greek tragedy met her death in a different way from all the older sister arts: she died tragically by her own hand, after irresolvable conflicts, while the others died happy and peaceful at an advanced age. If a painless death, leaving behind beautiful progeny, is the sign of a happy natural state, then the endings of the other arts show us the example of just such a happy natural state: they sink slowly, and with their dying eyes they behold their fairer offspring, who lift up their heads in bold impatience. The death of Greek tragedy, on the other hand, left a great void whose effects were felt profoundly, far and wide; as once Greek sailors in Tiberius' time heard the distressing cry 'the god Pan is dead' issuing from a lonely island, now, throughout the Hellenic world, this cry resounded like an agonized lament: 'Tragedy is dead! Poetry itself died with it! Away, away with you, puny, stunted imitators! Away with you to Hades, and eat your fill of the old masters' crumbs!'

Modernity turned Olympic athletes into Roman gladiators, captives. The Greek ideal was to never do activities that reduce one's humanity.

To be without music was, for the ancient Greeks, to be already dead... Ancient Greece was a culture of song.

To the Egyptian the gods might be mortal; even , the sun-god, is said to have grown old and feeble, was slain, and , the great hunter of the heavens, killed and ate the gods. The mortality of gods has been dwelt on by (), and the many instances of tombs of gods, and of the slaying of the deified man who was worshipped, all show that immortality was not a divine attribute. Nor was there any doubt that they might suffer while alive; one myth tells how Ra, as he walked on earth, was bitten by a magic serpent and suffered torments. The gods were also supposed to share in a life like that of man, not only in Egypt but in most ancient lands. Offerings of food and drink were constantly supplied to them, in Egypt laid upon the altars, in other lands burnt for a sweet savour.

Egypt is a fertile valley of rich river soil, low-lying, warm, monotonous, a slow-flowing river, and beyond the limitless desert. Greece is a country of sparse fertility and keen, cold winters, all hills and mountains sharp cut in stone, where strong men must work hard to get their bread. And while Egypt submitted and suffered and turned her face toward death, Greece resisted and rejoiced and turned full-face to life. For somewhere among those steep stone mountains, in little sheltered valleys where the great hills were ramparts to defend, and men could have security for peace and happy living, something quite new came into the world: the joy of life found expression. Perhaps it was born there, among the shepherds pasturing their flocks where the wild flowers made a glory on the hillside; among the sailors on a sapphire sea washing enchanted islands purple in a luminous air.

It may be that the Greeks had it easy, with their light and their mountains and their plains and their islands waiting around for tourists. It was easy for them to believe that man fit in rather well. This fittingness may have given them the idea that we are seemlier than other evidence suggests. The heads of Rameses II at Abu Simbel and, for that matter, the skyscrapers of New York, have another idea of man. So do the artifacts of Albert Speer. It is depressing to wonder whether the Greeks just happened to be lucky, and the dream they left us is a lie about ourselves.

Yet, on the whole, I think the Greeks were very wise in this matter of physical training. Young girls frequently appeared in public, not with the boys, but in groups apart. There was scarcely a festival, a sacrifice, or a procession without its bands of maidens, the daughters of the chief citizens. Crowned with flowers, chanting hymns, forming the chorus of the dance, bearing baskets, vases, offerings, they presented a charming spectacle to the depraved senses of the Greeks, a spectacle well fitted to efface the evil effects of their unseemly gymnastics.

When the Greek women married, they disappeared from public life; within the four walls of their home they devoted themselves to the care of their household and family. This is the mode of life prescribed for women alike by nature and reason. These women gave birth to the healthiest, strongest, and best proportioned men who ever lived, and except in certain islands of ill repute, no women in the whole world, not even the Roman matrons, were ever at once so wise and so charming, so beautiful and so virtuous, as the women of ancient Greece.

Civilization is measured in no small part by these standards. The famous beauty and symmetry of the Greek race in its prime was due in no small part to their general participation in athletic games. This meant development.

"If their work is satisfying people don't need leisure in the old-fashioned sense. No one ever asks what Newton or Darwin did to relax, or how Bach spent his weekends. At Eden-Olympia work is the ultimate play, and play the ultimate work.”

That is the miracle of Greek mythology — a humanized world, men freed from the paralyzing fear of an omnipotent Unknown. The terrifying incomprehensibilities which were worshiped elsewhere, and the fearsome spirits with which earth, air, and sea swarmed, were banned from Greece. It may seem odd to say that the men who made the myths disliked the irrational and had a love for facts; but it is true, no matter how wildly fantastic some of the stories are. Anyone who reads them with attention discovers that even the most nonsensical take place in a world which is essentially rational and matter-of-fact. Hercules, whose life was one long combat against preposterous monsters, is always said to have had his home in the city of Thebes. The exact spot where Aphrodite was born of the foam could be visited by any ancient tourist; it was just offshore from the island of Cythera. The winged steed Pegasus, after skimming the air all day, went every night to a comfortable stable in Corinth. A

The occasion was not lost on Alexander: at Susa, he sacrificed to Greek gods and held Greek gymnastic games...

Do you know why our poetry today and especially our philosophy are such dead issues? Because they've cut themselves off from life. Now, Greece idealized on life's own level: an artist's life was already a poetic achievement; a philosopher's life was an enactment of his philosophy; and when they were a part of life that way, instead of ignoring each other, philosophy could nourish poetry, poetry express philosophy, and together achieve an admirable persuasiveness. Today beauty no longer acts; and action no longer bothers about being beautiful; and wisdom operates on the sidelines.