THE first record of public games is found in the twentythird Book of the Iliad. These games were performed at the funeral of Patroclus, and there were: First. A chariot race, and the first prize was: "A woman fair, well skilled in household care." Second. There was a pugilistic encounter, and the first prize, appropriately enough, was a mule. It gave me great pleasure to find that Homer did not hold in high esteem the victor. I have reached this conclusion, because the poet put these words in the mouth of Eppius, the great boxer winding up with the following refined declaration concerning his opponent: "I mean to pound his flesh and smash his bones." After the battle, the defeated was helped from the field. He spit forth clotted gore. His head rolled from side to side, until he fell unconscious. Third, wrestling; fourth, foot-race; fifth, fencing; sixth, throwing the iron mass or bar; seventh, archery, and last, throwing the javelin. All of these games were in honor of Patroclus. This is the same Patroclus who, according to Shakespeare, addressed Achilles in these words: "In the battle-field I claim no special praise; 'Tis not for man in all things to excel--" "Rouse yourself, and the weak wanton Cupid Shall from your neck unloose his amorous fold, And, like a dew-drop from the lion's mane, Be shook to air." These games were all born of the instinct of self-defence. The chariot was used in war. Man should know the use of his hands, to the end that he may repel assault. He should know the use of the sword, to the end that he may strike down his enemy. He should be skillful with the arrow, to the same end. If overpowered, he seeks safety in flight--he should therefore know how to run. So, too, he could preserve himself by the skillful throwing of the javelin, and in the close encounter a knowledge of wrestling might save his life. Man has always been a fighting animal, and the art of self-defence is nearly as important now as ever--and will be, until man rises to that supreme height from which he will be able to see that no one can commit a crime against another without injuring himself. The Greeks knew that the body bears a certain relation to the soul--that the better the body--other things being equal--the greater the mind. They also knew that the body could be developed, and that such development would give or add to the health, the courage, the endurance, the self-confidence, the independence and the morality of the human race. They knew, too, that health was the foundation, the corner-stone, of happiness. They knew that human beings should know something about themselves, something of the capacities of body and mind, to the end that they might ascertain the relation between conduct and happiness, between temperance and health.