that the war had fraternalized and tribalized us to the point where alcohol was a threat to an individualist society. When we too are prepared to legalize gambling, we shall, like the English, announce to the world the end of individualist society and the trek back to tribal ways. We think of humor as a mark of sanity for a good reason: in fun and play we recover the integral person, who in the workaday world or in professional life can use only a small sector of his being. Philip Deane, in Captive in Korea, tells a story about games in the midst of successive brain washings that is to the point. There came a time when I had to stop reading those books, to stop practising Russian because with the study of language the absurd and constant assertion began to leave its mark, began to find an echo, and I felt my thinking processes getting tangled, my critical faculties getting blunted. . . . then they made a mistake. They gave us Robert Louis Stevenson's Treasure Island in English. ... I could read Marx again, and question myself honestly without fear. Robert Louis Stevenson made us lighthearted, so we started dancing lessons. Games are popular art, collective, social reactions to the main drive or action of any culture. Games, like institutions, are extensions of social man and of the body politic, as technologies are extensions of the animal organism. Both games and technologies are counter-irritants or ways of adjusting to the stress of the specialized actions that occur in any social group. As extensions of the popular response to the workaday stress, games become faithful models of a culture. They incorporate both the action and the reaction of whole populations in a single dynamic image. A Reuters dispatch for December 13, 1962, reported from Tokyo: