stone or metal, of a circular form, and thrown by means of a thong passing through the centre. It was three inches thick and ten or twelve in diameter. He who threw farthest, won. It is a modern game also, and is imitated in the Old-Country custom of pitching the bar.

Wrestling has been a favorite contest in all times. Milo of Crotona was the prince of wrestlers. He who threw his adversary three times conquered. The wrestlers were naked, anointed, and covered with sand, that they might take firm hold. Striking was not allowed. Elegance was studied in the attack, as well as force. There was a distinction between upright and prostrate wrestling. In the former the one thrown was allowed to get up; in the latter the struggle was continued on the ground. The vanquished held up his finger when he acknowledged himself beaten.

Boxing was a severer sport, and not much followed except by gentlemen of the "profession." It was practised with the clenched fists, either naked or armed with the deadly cestus. The "science" of the game was to parry the blows of the antagonist, as it is in the "noble and manly" art of self-defence now. The exercise was violent and dangerous, and the combatants often lost their lives, as they do at the present day. The cestus, like our "brass-knuckle," was a thong of hide, loaded with lead, and bound over the hand. At first used to add weight to the blow, it was afterwards continued up the fore-arm, and formed also a weapon of defence. Mr. Morrissey, or any other "shoulder-hitter," would hardly need more than a few rounds to settle his opponent, if his sinewy arm were garnished with the cestus.

We read that the late contest for the "American belt," though short, was unusually fierce, and afforded intense delight to the spectators,—in proportion, probably, to its ferocity. By all means let the "profession" take the cestus from the hands of the highwayman and adopt it themselves. It would be one step nearer the glorious days of the gladiators, and would render their combats more bloody and more exciting. Or, better still, let us revive the ancient mode of sparring called the klimax, where both parties "faced the music" without warding blows at all. We scarcely think the ancients were up to "countering," as it is understood now; but they fully appreciated the facetious practice of falling backwards to avoid a blow, and letting the adversary waste his strength on the air. The deceased Mr. Sullivan would hardly recognize his favorite dodge under its classic name of hyptiasmos, or be aware that it was in use by his very respectable predecessor, Sostratus of Sicyon, who was noted for such tricks.

The pankration, again, was a mode of battle which the modern prize-ring is yet too magnanimous to adopt, and which excelled in brutality the so-called "getting one's nob in chancery,"—the most stirring episode of our pugilistic encounters. The Greek custom alluded to was so named because it called all the powers of the fighter into action. It was a union of boxing and wrestling. It began by trying to get one's antagonist into the unfavorable position of facing the sun. Then the sport commenced with either wrestling or sparring. As soon as one party was thrown or knocked down, the other kept him so until he had pommelled him into submission; and when he arose, at last, to receive the plaudits of the assembly, it was often from the corpse of his adversary.

Beginning as the most promising pupils of the gymnasium, and becoming victors in the public games, certain gymnasts gradually grew into a distinct class of prize-runners, wrestlers, and fighters, called Athletes. They then devoted their lives to attaining excellence in these exercises, and withdrew to the palaestra, or training-school. Those who quitted the profession became instructors in the public gymnasium. To attain great bodily strength, they submitted to many rigid rules. By frequent anointing, rubbing, and bathing, they rendered their bodies very supple. The trainer, or teacher in the palaestra, was termed xystarch. He was himself the Nestor of the "ring." The food of the athlete was mainly beef and pork. The latter, we believe, is excluded from the diet-list of the modern prize-fighter. Of their particular rules of living and "getting into condition" we know but little. Before being allowed to contend, they were subjected to a strict examination by the judges. In so high estimation were the victors held, that they were rewarded with a public proclamation of their names, the laudations of the poet, statues, banquets, and other privileges. The immediate material gain was not the winning of the stakes, but a simple crown or garland of laurel, olive, pine, or parsley, according to the festival at which they fought. Pindar has embalmed the names of many victors in his Olympic, Pythian, and other odes.

But let us leave the athletes for something more inviting. The lampadephoria, or torch-race, must have been a singular spectacle. There were five celebrations of this game at Athens, of which the most noted was at the Panathenaea, where horsemen often contended. The text describing it has been a puzzle to commentators;—the most rational and accepted interpretation seems to be, that it was a contest between opposite parties, and not between individuals. Lighted lamps, protected by a shield, were passed from runner to runner along the lines of players, to a certain goal. They who succeeded in carrying their lights from boundary to boundary unextinguished were declared the victors. This game will at once recall the moccoletti, which close the carnival at Rome.

Dancing to the sound of the cithara, flute, and pipe, was a favorite amusement with all classes. The grizzly veterans and the younger soldiers all joined in martial dances. The dance and the game of ball were often connected. The Romaïc dance, peculiar to the modern Greeks, is an inheritance from their ancestors. Dancing by youths and maidens formed part of the entertainment of guests. Tumblers threw somersets and leaped amid sharp knives, somewhat after the manner of the Chinese jugglers. Music was also usually associated with either poetry or dancing.

Incitements to the various gymnastic exercises which have been mentioned could be found only in public emulation, for which abundant opportunity was offered in the national games or festivals. These were a part of the religious customs of the Greeks, and were originally established in honor of the gods. It was their effect to bring into nearer contact people from the several parts of Greece, and to stimulate and publicly reward talent, as well as bodily vigor. They afforded orators, poets, and historians the best opportunities of rehearsing their productions. Herodotus is said to have read his History, and Isocrates to have recited his Panegyric at the Olympic games. The four sacred games were the Olympic, Pythian, Isthmian, and Nemean; and to these should be added the Panathenaea, or festival of Minerva. The five exercises before mentioned, together with music, in its classic sense, formed the programme. In the lesser Panathenaea occurred, first, the torch-race; next, the gymnastic exercises; thirdly, a musical contention, instituted by Pericles; and lastly, a competition of the poets in four plays. Numerous other observances, of a religious nature, were varied with the different festivals. It may be doubted whether subsequent times have seen any gatherings of equal magnitude for similar objects.

So rigid was the discipline of the ancient gymnasium, and so important was it considered that confidence should be undoubting there, that thefts, exceeding ten drachmae in amount, committed within its precincts, were punished with death.

The Gymnasiarch, or presiding magistrate, clothed in a purple cloak, with white shoes, possessed almost unlimited authority. He had