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The recent revival of the Olympic games is a striking testimony to the influence which ancient Greece still exercises over the modern world, and to the important place which athletics occupied in the life of the Greeks. Other nations may have given equal attention to the physical education of the young; other nations may have been equally fond of sport; other nations may have produced individual athletes, individual performances equal or superior to those of the Greeks, but nowhere can we find any parallel to the athletic ideal expressed in the art and literature of Greece, or to the extraordinary vitality of her athletic festivals. The growth of this ideal, and the history of the athletic festivals, are the subject of the following chapters. The athletic ideal of Greece is largely due to the practical character of Greek athletics. Every Greek had to be ready to take the field at a moment’s notice in defence of hearth and home, and under the conditions of ancient warfare his life and liberty depended on his physical fitness. This is especially true of the earlier portion of Greek history, but is more or less true of the whole period with which we are concerned. Greece was never free from war—wars of faction, wars of state against state, wars against foreign invaders—and ancient warfare made no distinction between combatants and non-combatants. Every citizen was a soldier, physical fitness was a necessity to him, and his athletic exercises were admirably calculated to produce this fitness. Running and jumping made him active and sound of wind; throwing the diskos and the spear trained hand and eye for the use of weapons; wrestling and boxing taught him to defend himself in hand-to-hand warfare. The practical value of these exercises explains their importance in Greek education. They constituted what the Greeks described as “gymnastic,” the term “athletics” being properly confined to competitions. Gymnastic trained the body as music trained the mind. There was no artificial separation, no antagonism between the two such as has disfigured much of our modern education. The one was the complement of the other: together they comprised the whole of Greek education. An ill-trained body was as much a sign of an ill-educated man as ignorance of letters, and the training of the body by athletic exercises distinguished the Greek from the barbarian. The training began often as early as seven, but it did not end at the age when boys leave school. The Greek did not consider his education finished at the age of sixteen or seventeen, and he continued the training of body and mind till middle age or later, daily resorting to the gymnasium for exercise and recreation. Music and gymnastic reacted on one another. The tone and manly vigour which athletic exercises gave saved the Greek from the effeminacy and sensuality to which the artistic temperament is prone. At the same time the refining influence of music saved him from the opposite faults of brutality and Philistinism. The Greek carried the artist’s love of beauty into his sports. Mere strength and bulk appealed to him no more in the human body than they did in art. Many of his exercises were performed to music, and he paid as much attention to the style in which he performed as to the result of his performance. This love of form refined even his competitions. Hence, in spite of his love of competition, the Greek was no record-breaker. In this we have one of the principal differences which distinguished Greek from modern athletics, in which the passion for records is becoming more and more prevalent.