Greek poetry, in its matchless beauty, may still be enjoyed by all who have powers of literary appreciation. Of Greek music we know little beyond the theories which form the basis for modern musical science and the fact that it was highly esteemed. Aristotle tells us that it was an essential element in Greek stage plays and their greatest embellishment. Both AEschylus and Sophocles were practical musicians and composed music for their dramas. Euripides, less musician than poet, was at least able to have the music for his works prepared under his direction. Indeed, words, music and scenic effect were inseparably connected in the Greek dramas. [Illustration: CORELLI] The enthusiasm these aroused is indicated by the fact that travelers from distant lands undertook perilous journeys to attend the famous performances at Athens, often remaining in their seats twenty-four hours before the play began in order to secure desirable places. Fully fifty thousand spectators could be accommodated in the Lenaean Theatre, whose stage machinery would make ours seem like a toy model. Many of its theatrical exhibitions cost more than the Peloponnesian War. In Greek life, at the period of its glory, music and the drama were esteemed elevating factors in culture. The supreme things of human existence were pictured in them. They expressed the world-view of an entire people. Under Roman dominion, with its corrupting slavery, they degenerated into mere sources of diversion, and finally became associated with evil and degrading practices. For this reason and because at best they represented pagan ideals, theatrical representations were discouraged by the fathers of the primitive Christian Church. The dramatic instinct was not condemned, and its imperative needs were appealed to in the church service, which early set forth in symbols all that was too mysterious and awe-inspiring for words. In order further to reach the mind through the senses, scenes from the Scriptures were read in the churches, illustrated with living pictures and music. Gradually the characters personated began to speak and to move. The drama rose anew at the foot of the altar. Christian priests were its reformers, its guardians and its actors. Designed for the amusement as well as the instruction of the gaping multitudes, it was necessarily a pretty crude affair. Satan was introduced as the clown, and laughter was provoked at his discomfiture when routed, or at the destruction of those who wilfully cast themselves into his clutches. It is not strange that the pious and learned St. Augustine, in the fourth century, regretted the polished dramatic performances at Alexandria that in his youth had afforded him so much genuine enjoyment. Among the people the church play became so popular that in the course of time it was found necessary to erect more spacious stages in the open air.