Mantegazza mentions that a Lapland woman refused even for the sum of 150 francs to allow him to photograph her naked, though the men placed themselves before the camera in the costume of Adam for a much smaller sum. In the same book Mantegazza remarks that in the eighteenth century, travelers found it extremely difficult to persuade Samoyed women to show themselves naked. Among the same people, he says, the newly-married wife must conceal her face from her husband for two months after marriage, and only then yield to his embraces. (Mantegazza, La Donna, cap. IV.)
"The beauty of a Chinese woman," says Dr. Matignon, "resides largely in her foot. 'A foot which is not deformed is a dishonor,' says a poet. For the husband the foot is more interesting than the face. Only the husband may see his wife's foot naked. A Chinese woman is as reticent in showing her feet to a man as a European woman her breasts. I have often had to treat Chinese women with ridiculously small feet for wounds and excoriations, the result of tight-bandaging. They exhibited the prudishness of school-girls, blushed, turned their backs to unfasten the bandages, and then concealed the foot in a cloth, leaving only the affected part uncovered. Modesty is a question of convention; Chinese have it for their feet," (J. Matignon, "A propos d'un Pied de Chinoise," Archives d'Anthropologie Criminelle, 1898, p. 445.)
Among the Yakuts of Northeast Siberia, "there was a well-known custom according to which a bride should avoid showing herself or her uncovered body to her father-in-law. In ancient times, they say, a bride concealed herself for seven years from her father-in-law, and from the brothers and other masculine relations of her husband. … The men also tried not to meet her, saying, 'The poor child will be ashamed.' If a meeting could not be avoided the young woman put a mask on her face. … Nowadays, the young wives only avoid showing to their male relatives-in-law the uncovered body. Amongst the rich they avoid going about in the presence of these in the chemise alone. In some places, they lay especial emphasis on the fact that it is a shame for young wives to show their uncovered hair and feet to the male relatives of their husbands. On the other side, the male relatives of the husband ought to avoid showing to the young wife the body uncovered above the elbow or the sole of the foot, and they ought to avoid indecent expressions and vulgar vituperations in her presence. … That these observances are not the result of a specially delicate modesty, is proved by the fact that even young girls constantly twist thread upon the naked thigh, unembarrassed by the presence of men who do not belong to the household; nor do they show any embarrassment if a strange man comes upon them when uncovered to the waist. The one thing which they do not like, and at which they show anger, is that such persons look carefully at their uncovered feet. … The former simplicity, with lack of shame in uncovering the body, is disappearing." (Sieroshevski, "The Yakuts," Journal of the Anthropological Institute, Jan.-June, 1901, p. 93.)
"In Japan (Captain—— tells me), the bathing-place of the women was perfectly open (the shampooing, indeed, was done by a man), and Englishmen were offered no obstacle, nor excited the least repugnance; indeed, girls after their bath would freely pass, sometimes as if holding out their hair for innocent admiration, and this continued until countrymen of ours, by vile laughter and jests, made them guard themselves from insult by secrecy. So corruption spreads, and heathenism is blacker by our contact." (Private communication.)
"Speaking once with a Japanese gentleman, I observed that we considered it an act of indecency for men and women to wash together. He shrugged his shoulders as he answered: 'But these Westerns have such prurient minds!'" (Mitford, Tales of Old Japan, 1871.)
Dr. Carl Davidsohn, who remarks that he had ample opportunity of noting the great beauty of the Japanese women in a national dance, performed naked, points out that the Japanese have no æsthetic sense for the nude. "This was shown at the Jubilee Exposition at Kyoto. Here, among many rooms full of art objects, one was devoted to oil pictures in the European manner. Among these only one represented a nude figure, a Psyche, or Truth. It was the first time such a picture had been seen. Men and women crowded around it. After they had gazed at it for a time, most began to giggle and laugh; some by their air and gestures clearly showed their disgust; all found that it was not æsthetic to paint a naked woman, though in Nature, nakedness was in no way offensive to them. In the middle of the same city, at a fountain reputed to possess special virtues, men and women will stand together naked and let the water run over them." (Carl Davidsohn, "Das Nackte bei den Japanern," Globus, 1896, No. 16.)
"It is very difficult to investigate the hairiness of Ainu women," Baelz remarks, "for they possess a really incredible degree of modesty. Even when in summer they bathe—which happens but seldom—they keep their clothes on." He records that he was once asked to examine a girl at the Mission School, in order to advise as regards the treatment of a diseased spine; although she had been at the school for seven years, she declared that "she would rather die than show her back to a man, even though a doctor." (Baelz, "Die Aino," Zeitschrift für Ethnologie, 1901, Heft 2, p. 178.)
The Greeks, Etruscans, and Romans, appear to have been accustomed to cover the foreskin with the kynodesme (a band), or the fibula (a ring), for custom and modesty demanded that the glans should be concealed. Such covering is represented in persons who were compelled to be naked, and is referred to by Celsus as "decori causâ." (L. Stieda, "Anatomisch-archäologische Studien," Anatomische Hefte, Bd. XIX, Heft 2, 1902.)
"Among the Lydians, and, indeed, among the barbarians generally, it is considered a deep disgrace, even for a man, to be seen naked." (Herodotus, Book I, Chapter X.)
"The simple dress which is now common was first worn in Sparta, and there, more than anywhere else, the life of the rich was assimilated to that of the people. The Lacedæmonians, too, were the first who, in their athletic exercises, stripped naked and rubbed themselves over with oil. This was not the ancient custom; athletes formerly, even when they were contending at Olympia, wore girdles about their loins [earlier still, the Mycenæans had always worn a loin-cloth], a practice which lasted until quite lately, and still persists among barbarians, especially those of Asia, where the combatants at boxing and wrestling matches wear girdles." (Thucydides, History, Book I, Chapter VI.)
"The notion of the women exercising naked in the schools with the men … at the present day would appear truly ridiculous. … Not long since it was thought discreditable and ridiculous among the Greeks, as it is now among most barbarous nations, for men to be seen naked. And when the Cretans first, and after them the Lacedæmonians, began the practice of gymnastic exercises, the wits of the time had it in their power to make sport of those novelties. … As for the man who laughs at the idea of undressed women going through gymnastic exercises, as a means of revealing what is most perfect, his ridicule is but 'unripe fruit plucked from the tree of wisdom.'" (Plato, Republic, Book V.)
According to Plutarch, however, among the Spartans, at all events, nakedness in women was not ridiculous, since the institutes of Lycurgus ordained that at solemn feasts and sacrifices the young women should dance naked and sing, the young men standing around in a circle to see and hear them. Aristotle says that in his time Spartan girls only wore a very slight garment. As described by Pausanias, and as shown by a statue in the Vatican, the ordinary tunic, which was the sole garment worn by women when running, left bare the right shoulder and breast, and only reached to the upper third of the thighs. (M. M. Evans, Chapters on Greek Dress, p. 34.)
Among the Greeks who were inclined to accept the doctrines of Cynicism, it was held that, while shame is not unreasonable, what is good may be done and discussed before all men. There are a number of authorities who say that Crates and Hipparchia consummated their marriage in the presence of many spectators. Lactantius (Inst. iii, 15) says that the practice was common, but this Zeller is inclined to doubt. (Zeller, Socrates and the Socratic Schools, translated from the Third German Edition, 1897.)
"Among the Tyrrhenians, who carry their luxury to an extraordinary pitch, Timæus, in his first book, relates that the female servants wait on the men in a state of nudity. And Theopompus, in the forty-third book of his History, states that it is a law among the Tyrrhenians