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Within one-tenth of a second, people form a variety of opinions about each other based on what they see, and these opinions are not necessarily favorable to us.

Yesterday, while browsing my Google+ feed, I came across a link to my post “Is it a good idea to share your nude photographs, if you are a nudist?”  kindly reblogged and shared on Google+ by Paul K., author of the wonderful blog about nudism Zjuzdme.org. Someone on Google+ left a comment under my photo saying, let me quote, “so small dick u have”. First of all, I felt like I let down Paul, because it was unclear to whom the comment was addressed. Secondly, I thought that it was not a good idea to share my nude photograph taken on a chilly day.

With a feeling of a little disappointment, I turned to the history of visual art.

When it comes to art, there are two popular questions: “Why does Michelangelo’s Adam have such a ridiculously small penis” and why does “the most famous of Greek statues, Michelangelo’s David”, depict “big muscles, but a tiny penis”?

Michelangelo Buonarroti - Wikimedia Commons

Michelangelo Buonarroti – Wikimedia Commons

Michelangelo learned the philosophy and art of ancient Greece and admired the Greeks’ attempt to capture ideal beauty in their statues. According to Larissa Bonfantethere were “two concurrent strains of nudity in Greek art: one reflecting a magical or apotropaic function (herms, satyrs, etc.), characterized by the erect phallus; another, developing from athletic nudity, a more empirical interest in the naked, athletic male body (kouroi, athletes and male figures in black- and red-figure vase painting), where the sex organs themselves are less obtrusive”.

Statue of kouros - Wikimedia Commons

Statue of kouros – Wikimedia Commons

“Satyrs, animal-like human figures with horses’ tails, were represented full of vitality, naked, with exaggerated huge phalli (or phalluses)”. Actors who represented satyrs in the theater in the 5th century B.C. “wore animal-skin loincloths with a large phallus sewn on”. The herms the Athenians encountered daily in the streets of their city, from ca. 540 B.C. on, “consisted of a male head sculptured on a pillar, on which was carved an erect phallus, serving as a reminder of the powerful magic residing in the alerted male member”.

On the kouros, Greek sculpture representing a nude young man, “the sex was simply uncovered; while the phallus was emphasized on satyrs and herms, and on the stage”. “The kouros type fits the concept of the sacred quality of nudity: its nakedness represented a feature of initiation ritual. It referred to those religious dances and rituals that called for the candidate’s nakedness as a special costume or habit”. The ideal of youthful male beauty “included the small penis of a younger man”. “Youth was an essential aspect of the nudity of the kouros. Old men and ugly slaves have longer penises”.

“In contrast to the large, erect phallus of the magic, apotropaic figure, a beautiful young man was characterized by a small penis. For women, too, whether they were represented naked or dressed, in art, literature, and life, depilation and small breasts were part of the ideal of youthful beauty”.

Of course, each time has its own aesthetic values. I’ll bear it in mind when choosing the images for my blog.

Since several previous posts were dedicated to the attitude towards nudity in ancient Greeks, a few words should be said about the evolution of these ideas. Ruth Barcan writes in “Nudity: A Cultural Anatomy” that the Greek ideal of nudity developed gradually, and was only ever a mainland phenomenon. She quotes Larissa Bonfante (“Nudity as a Costume in Classical Art”) who claims that the Greek word for sexual organs, aidoia (“shameful things”), and the Latin pudenda (“shameful”) indicate that nudity was not always accepted. In the ancient Near East, nakedness was a sign of wretchedness, shame and defeat, as it was in the Old Testament, while the first indications of respectable relation to nudity came in Athenian Geometric art and with Homer.

Shame is an emotion inherent in human beings. The archetypal feeling of shame is often associated with the unveiling of physical nakedness. It was mentioned that in many societies, naked exposure was used to punish adulterers. Punishment of adultery with shaming exposure of the “aidoia” is based on an ancient tradition of humiliating and disgracing the opponent through the exposure. At the same time, psychologists admit that each individual has a unique developmental history of shame. And nudity in the light of the day and heat of the sun is usually far less erotic than, for example, a striptease show with the lights turned low. (“Shame and the origins of self-esteem: a Jungian approach” by Mario Jacoby)

Ruth Barcan uses the two very broad groupings of symbolic meanings of nakedness: those associated with presence (authenticity, truth, origins, nature, simplicity) and those with absence (deprivation, degradation, vulnerability, exposure, punishment). One may conclude that, depending on the context,

nudity can symbolize many different things – including quite precisely opposing terms (e.g. innocence and the lack of innocence; order or the threat of disorder), or similar qualities, valued differently according to context (e.g. nakedness as both naturalness and savagery).

It’s trivial to say that many human motivations are rooted in cultural and historic stereotypes. Greek society was able to pass the gap between the abject admission of “shameful things” and the celebration of the inherent aesthetic beauty of the human form. Is modern globalized society vigorous enough to achieve something similar?

Shame by Joseph Orsillo on Flickr

Shame by Joseph Orsillo on Flickr

The Ancient Greeks considered their custom of athletic nudity as a marker of their own civilization – one that distinguished them from their own ancestors and from the “barbarians” (Ruth Barcan). The Greeks came to understand the practice of athletic nudity as a “civilized” one:

For among the Lydians, and indeed among the barbarians generally, it is reckoned a deep disgrace, even to a man, to be seen naked. (The History of Herodotus, Book 1).

But it is wrong to idealize the Greek relation to nudity. Ruth Barcan (her Nudity : a cultural anatomy is my main source today) quotes Margaret Walters (The Male Nude: A New Perspective) who points out that “it is simply that their taboos [around nudity] differ from ours and are therefore harder for us to recognize.” Namely, the Greek ideal was not open to all bodies.

First of allfemale nakedness, in everyday life, but also in representation, was able to shock. In Greek art only Aphrodite appears naked and it was rare before the fourth century BC. The total nakedness of Praxiteles’ Aphrodite was considered a scandalous innovation (Marina Warner,  Monuments and Maidens: The Allegory of the Female Form):

The Cyprian said when she saw the Cyprian of Cnidus, “Alas where did Praxiteles see me naked?”
(Greek Anthology. Book I Chapter IV Part IV. On the Cnidian Venus of Praxiteles. From J. W. Mackail)

However, in Book Five of Plato’s Republic, in the section on the status of women, Socrates argues that women should be trained like men, and hence should exercise naked in the gymnasium:

Then let the wives of our guardians strip, for their virtue will be their robe, and let them share in the toils of war and the defence of their country; only in the distribution of labours the lighter are to be assigned to the women, who are the weaker natures, but in other respects their duties are to be the same. And as for the man who laughs at naked women exercising their bodies from the best of motives, in his laughter he is plucking

A fruit of unripe wisdom, and he himself is ignorant of what he is laughing at, or what he is about; –for that is, and ever will be, the best of sayings, That the useful is the noble and the hurtful is the base.

Very true.

Not long ago, as we shall remind them, the Hellenes were of the opinion, which is still generally received among the barbarians, that the sight of a naked man was ridiculous and improper; and when first the Cretans and then the Lacedaemonians introduced the custom, the wits of that day might equally have ridiculed the innovation.

No doubt.

But when experience showed that to let all things be uncovered was far better than to cover them up, and the ludicrous effect to the outward eye vanished before the better principle which reason asserted, then the man was perceived to be a fool who directs the shafts of his ridicule at any other sight but that of folly and vice, or seriously inclines to weigh the beautiful by any other standard but that of the good.
(The Republic By Plato. Book V)

And secondly, the Greeks were “acutely anxious about the aging bodies of either sex” (Margaret Walters). The expression of these ideas can be found in Plato’s Republic as well:

the most ridiculous thing of all will be the sight of women naked in the palaestra, exercising with the men, especially when they are no longer young; they certainly will not be a vision of beauty, any more than the enthusiastic old men who in spite of wrinkles and ugliness continue to frequent the gymnasia.

Nevertheless, the importance of Greek attitudes towards nakedness for modern culture can scarcely be overestimated.

Penthesilea by mypixbox on Flickr

Penthesilea by mypixbox on Flickr

In my previous post on the subject I’ve already mentioned that the traditional dating of the origin of nudity in Greek athletics to the 8th century B.C. is questioned by some historians. John Mouratidis from the University of Thrace, Komotini, Greece believes that nudity in Greek athletics has a much longer history. It had “its roots in prehistoric Greece and was connected with the warrior-athlete whose training and competition in the games was at the same time his preparation for war“. From this point of view an attempt made in Athens at the close of the 6th century B.C. to introduce loincloths into athletic competitions “was not an attempt to “reintroduce” but rather to introduce loincloths in the games because … there is nothing in Greek art to indicate the existence of loincloths in athletics“.

According to the widespread point of view “the early Greeks believed that there was in nudity something heroic and sacred. The Greek warrior-athletes … used their nudity to either inspire fear or horrify their adversaries. Apparently the Greeks believed that the naked body of the warrior-athlete was an object upon which the adversary looked with fear and panic.” Larissa Bonfante (Etruscan Dress. Updated edition. Baltimore: Johns Hopkins University Press, 2003) writes that

Greek reaction to nudity in art and language is unique … The Greeks felt so strongly about nudity that it was thought to have a magical effect …. Their athletes were thought to be protected in some way by their nudity.

J. Mouratidis points out that “the importance of the human body and its symbolism as an incarnation of energy and power has been emphasized by many writers” and quotes Kenneth Clark (The Nude: A Study of Ideal Art. London, 1957) who notes that

it was the Greeks, by their idealization of man, who turned the human body into an incarnation of energy….
The Greeks discovered in the nude two embodiments of energy, which lived on throughout European art almost until our own day. They are the athlete and the hero; and from the beginning they were closely connected with one another.

J. Mouratidis concludes that “it is probable that the early Greek warrior-athlete or hero-athlete believed that his nudity acted as a screen which guarded him from many evils and at the same time provided him with power and energy for his duties“.

The nude warrior-athlete was symbolized by Heracles, the most popular hero of the Greeks, “who alone comes nude into the presence of Zeus and the other gods” (see Evelyn Harrison, “Athena and Athens in East Pediment of Parthenon” (1967)). One may assume that “since Heracles was the hero in whose honour the Olympic Games were possibly held, then his protégées, the athletes, were trying to imitate the nudity as well as some other characteristics of their patron“.

Nudity survived in Greek athletics because it was supported by heroic tradition and religion“.

Nude Warrior with Spear by Théodore Géricault (1816)

Nude Warrior with Spear by Théodore Géricault (1816)

In one of my previous posts I wrote that athletes from Sparta were given historical credit for being the first to discard clothing for competition in ancient Greece. It is now generally accepted that this occurred as early as the 8th or 7th century B.C. (see also Aileen Goodson’s “Therapy, Nudity & Joy”). Spartan women were involved in athletic competitions and also regularly exercised completely nude (the subsequent post). But the open Spartan attitude towards nudity wasn’t shared in the ancient world.

In the last three centuries BC Sparta undergone the profound political, social, and economic changes which had the effect of levelling much of the city’s old distinctiveness and turning it into a typical provincial Greek city. There were signs of limited ‘restoration of the ancient customs’ of Classical Sparta under Roman patronage. Roman consul and a noted historian Lucius Cassius Dio Cocceianus wrote in his “Roman History” that when Caesar Augustus visited Sparta in 21 BC he ‘honoured the Spartans by messing together with them’ (see  “Hellenistic and Roman Sparta: a tale of two cities” by Paul Cartledge and Antony Spawforth). Bettany Hughes (“Helen of Troy: goddess, princess, whore”) suspected that one of the aims of Augustus’s visit was an odd kind of sado-tourism which attracted visitors from across the Roman Empire. Spartan boys were whipped and girls raced naked for delectation of the audience.

It should be noted that

Romans, like all the other peoples of the ancient world apart from the Greeks, had a strong taboo against being seen naked in public, and this seems to have persisted throughout their long history. Under the empire, with the increasing popularity of the public baths, nudity gradually became more acceptable— at least for men, although probably only while they were actually bathing. Outside the baths, on the other hand, to appear nude in public remained as unthinkable as ever for a respectable Roman man or woman. (“The Roman nude: heroic portrait statuary 200 B.C.-A.D. 300“ by Christopher H. Hallett)

Christopher H. Hallett describes the slave market as major connotation of public nudity for the early Romans, since for in Antiquity slaves were very often displayed naked to buyers.

Slave Market in Rome by Jean-Leon Gerome (c.1884)

Slave Market in Rome by Jean-Leon Gerome (c.1884)

So already in the Roman era the connotation of nudity changed – from athletic competitions to slave markets and some kind of weird tourism.

No! a Spartan maid could not be chaste, e’en if she would, who leaves her home and bares her limbs and lets her robe float free, to share with youths their races and their sports,-customs I cannot away with. Is it any wonder then that ye fail to educate your women in virtue? (Andromache By Euripides, Translated by E. P. Coleridge)

In ancient Greece not only men took part in athletic competitions. If we consider women’s competitions, there can be no doubts in priority of Sparta. The famous painting Young Spartans exercising by Edgar Degas (see one of my previous posts) is a good illustration. Sarah B. Pomeroy writes in Spartan women that women competed at the Heraea games dedicated to the goddess Hera in Elis that likely became pan-Hellenic games, though on a smaller scale than the men’s events at Olympia.

The women’s race at the Heraea in Elis was the most prestigious, the equivalent for women of the Olympic competitions held for men.

The author mentions that if the Heraea were pan-Hellenic, only girls who lived fairly close by would have participated. The reason was Greek gender policy.

In view of the tendency at Athens, for example, to seclude and protect young girls and to keep their names out of the public eye, it is unlikely that Athenian maidens would have been brought to race at Elis. At Athens (and probably elsewhere in Greece), girls were devalued, and the expenses involved in traveling were considerable.

The Spartan girls dominated in Elis in the archaic period, and it is likely that the games were established along Spartan principles and that the majority of competitors and victors were Spartan. In fact, Spartan women scandalized other Greeks with how outspoken and free they were. Like their brothers, Spartan girls were expected or required to attend the public school. At school they were allowed and encouraged to engage in sports.

The author of Spartan women considers nudity as a costume for sports and writes that Spartan women regularly exercised completely nude. Mature women and pregnant women exercised. Even older women exercised nude. As male athletes had discovered, light clothing or none at all is best for racing.

Plato wrote in Republic:

Yes, and the most ridiculous thing of all will be the sight of women naked in the palaestra, exercising with the men, especially when they are no longer young

On the contrary, the Roman poet Sextus Propertius (The Elegies, Book III.14:1-34 The Spartan Girls) was impressed by the Spartan girls

I admire many of the rules of your training, Sparta, but most of all the great blessings derived from the girls’ gymnasia, where a girl can exercise her body, naked, without blame, among wrestling men, when the swift-thrown ball eludes the grasp, and the curved rod sounds against the ring, and the woman is left panting at the furthest goal, and suffers bruises in the hard wrestling.

Sparta was in many aspects unpleasant society (it is even compared with a communist state, but it is, of course, inappropriate to use modern terms to describe antiquity), but if some of Spartan attitude towards athletics survived to our times, the modern academic athletics might look different.

un.geniert 2010 - Juni - Academic Athletics by Wolf Brüning on Flickr

un.geniert 2010 - Juni - Academic Athletics by Wolf Brüning on Flickr

Ancient Greek athletics is often associated with nudity. My knowledge on this subject was always incomplete and fragmentary. Now I’m going to dedicate a few posts to the phenomenon of nudity in Greek athletics in order to arrange the information I found recently. My main source will be the article “The Origin of Nudity in Greek Athletics” by John Mouratidis published in Journal of Sport History, Vol. 12, No. 3 (1985).

Let’s start from the traditional view on the issue.

Thucydides wrote that the Spartans [the Lacedaemonians] “were the first to bare their bodies and, after stripping openly, to anoint themselves with oil when they engaged in athletic exercise.” (see also Realms Of Gold A Journey In Search Of The Mycenaeans by Leonard Cottrell). Dionysios of Halicarnassos (see Roman Antiquities by Dionysius of Halicarnassus) believed that “The first man who undertook to strip and ran naked at Olympia, at the fifteenth Olympiad, was Acanthus the Lacedaemonian. Before that time, it seems, all the Greeks had been ashamed to appear entirely naked in the games…”

Young Spartans exercising by Edgar Degas

Young Spartans exercising by Edgar Degas

The famous painting by Edgar Degas illustrates what is thought to be a typical scene of a coeducated Spartan gym class.

On the other hand, the Megarians were making a counterclaim to Sparta’s and wanted to show that a native of Megara was the first naked victor. Pausanias wrote that it was Orsippos of Megara, “who won a foot-race at Olympia running naked at a time when athletes used to wear loincloths in the old style” (see, for instance, The Archaeology of the Olympics: the Olympics and other festivals in antiquity, p. 158). But another story described Orsippos not as a winner in the race but as a loser because he became entangled in his shorts.

The Athenians also pretended to be the pioneers of nudity in athletics. They told the story about a runner who fell because his shorts floated freely down to his legs. It presumably brought the infamous archon Hippomenes (the fourth decennial archon in 723 BC – 713 BC, last dynastic prytanis of Athens) to enforce, by law, that all men in the future should exercise naked.

J. Mouratidis concludes that

while the majority of traditional sources assign nudity in athletics as early as the 8th century B.C., Plato and Thucydides believed that it happened not long before their own era.

Three citations from the Homeric epics allow to take in that nudity was not a practice in earlier epoch, among the Mycenaean Greeks. But the material evidence shows that nudity was not unknown in Mycenaean Greece. One might suggest that the Homeric references to loincloths in athletics was an anachronism and reflect a practice of the poet’s own time.

The next observation of J. Mouratidis seems intriguing to me, since it could explain why to be seen naked might be considered indecent in the Homeric times. He wrote that

it is possible that Ionia, Homer’s own birthplace, was influenced by the existing practice in the oriental world. In the time of Herodotos (5th century B .C.), the Lydians, and barbarians in general, believed that it was a disgrace for a man to be seen naked. This Anatolian attitude towards nudity was apparently shared, to some extent, by the Greeks who lived in areas under Anatolian influence.

Greek nudity also shocked the Romans. It might be interesting to consider the origin of this barbarian belief.

According to J. Mouratidis, the classical sources tell not the story of the introduction of nudity in athletics, but the much more complex tale of the rejection of loincloths after failed attempt to introduce them into athletic competitions which had been made at the close of the sixth century. In his article he shows that nudity in Greek athletics had its roots in prehistoric Greece.