vigorous part in dancing and probably wrestling. The Athenian maid could
not air even her modest garments in public with the consent of popular
opinion. The girls were educated and the women stayed at home. The
_gynaekeion_, or female apartment, was nearly as secluded as the
_seraglio_. The females were under direct, though not slavish submission
to the men. Modesty forbade their appearance in the gymnasium. Domestic
occupations, the rearing of children, spinning, light work, and
household cares filled up their time. We are told that an Athenian
mother once ventured in male attire to mingle among the spectators of
the Olympic games. Her cry of joy at the triumph of her son betrayed
her. Because she was the mother of many victors, she was spared from
infamy; and her services to the state, in rearing men, alone saved her
from the consequences of an act which maternal solicitude could not have
excused.

Too much license in the intermingling of the sexes formed part of the
arguments of many distinguished Romans against the gymnasium. Habits of
idle lounging and waste of time, together with even graver vices, were
imputed to its influence. Some said it favored _polysarkia_, or obesity,
and unfitted for military or other active life. The Romans were too
utilitarian to see its higher aims. Though there was some justice, it
must be confessed, in these accusations, yet they applied with more
force to the _palaestra_ than to the gymnasium,--to the trained
fighters, who devoted their lives to exercise, than to the mass of the
Greeks, who cultivated it for nobler purposes.

The ancients valued gymnastics highly as curative agents in disease.
Some of the gymnasia were dedicated to Apollo, god of physicians. The
officers of these establishments passed for doctors, and were so called,
on account of the skill which long experience had given them. The