_The first_ was a civic pride so intense that no Greek of the best period hesitated to sacrifice all individual considerations for the sake of the common weal. To the true Hellene, life was life in the Greek city-state. _The second_ was a realisation of the extent and limit of human powers so complete that it left little room for the idea of the extra-mundane God which Christian nations have found so satisfying. The immediate consequence was a religious tolerance so complete that we Christians, who are apt to estimate religious fervour by proselytising energy, too often regard it as proceeding from a mere poetical philosophy. _The third_ was a love, amounting to worship, for the human physical frame—for the actual bone, flesh and muscle, which make the man. Every Greek statue owes its greatness to the intensity of the artist’s attachment to one or other of these dominating beliefs. The Panathenaic frieze on the Parthenon was, primarily, the result of the first; the great temple statues of Zeus, Hera, Athena and Asclepius represent the fruits of the second; the glorious series of athletic statues by Hellenic sculptors of every period witness to the potency of the third. Like most ultimate problems, the puzzle goes back to a question of morality. To-day, virtue is personal, morality is practically a bargain between man and man and between the individual creature and his Creator. We cannot easily realise the position of the fifth-century Hellene, whose moral sense did not depend upon the promptings of an individual conscience, but upon the influence of an unwritten, but unbending, civil code. There was not one such code in Greece, but a hundred and fifty. Each city-state had its own fixed ideals. Greatly as these differed, all agreed that the interests of the individual were as nothing compared with those of the city. And to this all added as the second great commandment, “Thou shalt love thy body as thyself.” To-day, we appoint Degeneration Commissions. In Greece they went to the root of the matter and made a well-proportioned and strong body a prime condition of citizenship. In Sparta every child was submitted to the inspection of the heads of the tribe, whose task it was to decide if any bodily weakness or deformity was present or seemed likely to develop. If so, the verdict was death. At seven the Spartan boy left home and entered the state schools, his life, until he reached manhood at thirty, being a continual round of exercises, athletic and military. And so it was with the fairer sex. The one end of the education and training of a Spartan woman was to give birth to perfectly-proportioned sons. Each girl attended the public gymnasium. Nor were these customs peculiar to Sparta. The maidens of the Greek world had their athletic festivals, under the guardianship of the goddess Hera. A typical example, the Heræa of Elis, was celebrated once in every Olympiad, and was presided over by the sixteen matrons who had woven the sacred