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Engaging in Athletic activities and competitions was closely connected to a Greek's civic identity. It was normal for the citizen (at least those whose financial circumstances allowed them the time). to participate in athletics and exercise in the gymnasia.
" Pindar Pythian 1.29-38: May it be so, Zeus, whatever may please you, you who frequent this mountain, the forehead of the fruitful earth, whose namesake neighbouring city the renowned founder exalted, when the herald in the Pythian race called aloud the name of Aetna, when he announced the triumph of Hieron in the chariot-race. For seafaring men setting out to sail, the first kindness is a favourable wind: for then it is likely that they will also get a better return home at the end of their journey. And that saying, in these prosperous circumstances, brings the expectation that in the future the city will be renowned in garlands and horses and its name will be famous in sweetly-sung festivities.
" Thucydides 6.16.1-2: [Alcibiades speaks] "And it more appropriate for me to be in command than others, Athenians (for it is necessary to start with this since Nicias attacked me), and at the same time I believe I am worthy of it. For the things about which I am ill-spoken of, bring glory to my ancestors and myself, and benefit the country. For the Greeks, who were earlier hoping that our city would be exhausted by war, thought it was even greater than its current power due to the magnificence with which I represented the city at the Olympic Games. Because I entered seven chariots, and no other private citizen had entered so many in the past, and I won the first prize, and I was second, and fourth and I prepared everything else in a manner worthy of my victory. For such displays are honourable by law, and from the action power is surmised.
" Aeschines 1.138: For our ancestors, when they were framing laws for the customs and the acts that are necessary for men by nature, declared that slaves should not do those things they thought should only be done by free men. The law says: "A slave should not train naked, nor rub himself dry with oil in wrestling-schools." It did not state furthermore: "the free man should dry himself with oil and train naked." For the legislators, seeing the good that comes from bodily exercise, declared that slaves should not participate, and they thought that, through the same law that was preventing them, they were urging the free.
Given the nature of athletic training, and the fact that it was time-consuming and took place in the gymnasia, it was unavoidable that athletics would be mainly an elite activity. Thus athletics and participation in the Games promoted class-division, excluding the lower classes that had neither the financial means nor the time to engage in athletic competitions.
Greeks also believed that athletic exercise was a very useful training for the future warrior. The athletic body is a body trained for war, even if in fact none of the events directly mirrored the natured of Greek fighting).
As well as civic identity, ethnic identity was central to the athletic ethos. The Games stressed the importance of being Greek and promoted Greekness as an absolute prerequisite for participation in the Games, thus creating a very visible division between the Greeks and the rest of the world.
" Herodotus 5.20: When Amyntas requested this and left, Alexander said to the Persians "Strangers, you have every freedom to get these women, and you can have intercourse with all of them, or with as many as you wish. You can make a sign of your decision yourselves. But now, since it is already almost time for you to rest and I see that you are all very drunk, let these women go away and wash themselves, if it is pleasing to you. And after they have washed themselves, accept them back again." When he said these things and the Persians consented, he sent the women to the women's quarters, and Alexander dressed in women's clothes as many beardless men as there were women, gave them daggers and led them back in, and as he was bringing them in he was saying this to the Persians: "Persians, it seems to me that you have enjoyed a splendid feast. For everything we had, and everything else we could find, we have given to you, and on top of everything else this, we freely bestow on you our mothers and sisters. You should know that you are receiving from us the honours you deserve, and you should announce to your king that sent you here how his Macedonian lieutenant received you well, offering food and companions to you." After he said this, Alexander he sat next to each Persian a Macedonian man dressed like a woman; and when the Persians attempted to touch them, the Macedonians killed them.
" Herodotus 5.22.1- on the Greekness of the Macedonian kings: That the descendants of Perdikkas are Greeks, just as they themselves claim, I happen to know it myself and I will prove in what follows that they are Greeks. Moreover, the Hellanodikai who manage the Games in Olympia judged that it was so. For when Alexander chose to compete and went to the contest for that very reason, those who were going to run against him wished to debar him, saying that it is not appropriate for barbarians to take part in the race, but only Greeks. But since Alexander proved that he was an Argive, he was deemed to be a Greek and, after he competed, he came out equal with the first.
" Herodotus 8.26.2-3 on differences between Greeks and Persians: The Arcadians told them that the Greeks were holding the Olympic Games and were watching gymnastic contests and horse-races. And he wanted to know what was the prize set about which they were competing. They told him of the olive wreath that was given out to the winner. Then Tigranes son of Artabanos gave a very brave opinion, which brought upon him a charge of cowardice from the king. For in learning that the prize was a wreath but no money, he could not remain silent but said this to everyone: "alas, Mardonius, what kind of men have you brought us to fight against, who don't compete for money but for excellence?"
