38. Scott, Phallic Worship, p. 105.
eye see Burke, Structure and History, p. 40; and Bonfante, Erruscan, p. 102. The phallic hint was common over a
Specially liable to malign influence; so the smith naturally provided the greatest possible protection for the horses
[See George Dennis, Ciries and Cemeteries of Etruria, (London, 1907), 2:119]. In
Rome, Fascinus, later identified with the foreign god Priapus, was a really ancient god and was symbolized under
the kind of a phallus. It was considered his principal obligation was to avert bad and bad spirits. Victorious generals had the
Picture of Fascinus before their autos in their own triumphal march in Rome in order to be protected against the evil eye
(see E.R.E., S.V. "Phallism"). In the archaic Shinto religion of Japan the phallus was a sacred item and was
offered at village shrines of the rice nation to avert catastrophe like famine or disease (see Rawson, Simple
Sensual Artwork, p. 72). On the island of Nias when a disease has broken out, then peculiar and frightful figures with
Incredible big organs of sex are set up to frighten away the evil spirit causing the affliction (E.R.E., S.V.
"Phallism").
39. The signs
Demonstrates that in some scenarios the phallus and its symbolism aren't apotropaic but instead to procure fecundity. A quite
common feature in the Dionysaic service was the "phallophoria," the carrying round of the body in wood
of the male sexual organ, a ritual which is a kind of the magic of fertilization. A similar rite has been observed to
Thracian kings. [See R. M. Dawkins, "The Modern Carnival in Thrace and the Cult of Dionysus," Journal of
5: 1071. For more on the source of the
"phallophoria" see Henri Auguste Couat, Arisrophane et I'Ancienne Comedie Attique, (Paris, 1902), pp. 182,276,
381. Similar phallic processions were and sometimes still are performed in order to remove barrenness and
Protected fertility. In certain processions in honour of Legba in the Slave Coast of West Africa, the phallus is carried
described by Aristophanes. (For http://wireless.fcc.gov/cgi-bin/wtbbye.pl?https://b-boyz.com in honour of Legba see Ellis, Ewe-Speaking. p. 44). A similar phallic
228
Origin of Nudity in Greek Sports
The value of the human body and its symbolism as an incarnation of
energy and power has been accentuated by many writers. Kenneth Clark noted
that "it was the Greeks, by their idealization of guy, who turned the human
body into an incarnation of energy." Additionally,
The Greeks found in the nude two embodiments of energy, which lived on
throughout European artwork almost until our own time. They are the athlete and the
hero; and from the start they were closely linked with one another. 40
It's probable the early Greek warrior-sportsman or hero-athlete believed that
time supplied him with power and energy for his responsibilities.
was brought there and took over the Olympic festival. There is, indeed, a close
Link between Heracles and this kind of nudity. Enough evidence exists to
Reveal that Heracles' aboriginal feature was warlike and brave. Both material
and literary sources indicate that Heracles initially appeared as a warrior. The
most primitive figures discovered at Olympia symbolize naked warriors armed with
Big helmets, little shields, and spears. These helmeted statues that may
represent Heracles were votive offerings of the winning athletes dedicated to
Olympia often took the form of the Olympian-Zeus in whose honour subsequently the
Olympic Games were held.41
Heracles has been "traditionally a naked hero"42 and he appears nude in many
vase representations and other artifacts of the 7th century and early 6th century.
Sometimes he appears naked and lightly armed fighting against enemies.43
Heracles appears nude in the temple of Zeus at Olympia in the metope of the
Cretan Bull. Gardiner considered that this narrative is old and that nakedness by the
artist without any support from tradition is not feasible. Again, the same
can be said of the scene in the metope where Heracles appears bare receiving
44
from Atlas the apples of the Hesperides. At Corinth, we learn from Pausanias