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Additional info for Spartan UP! 2017 Day-to-Day Calendar: 365 Tips, Recipes, and Workouts for Living Spartan
Tentatively attributed this homosexuality to the shut organization among girls and women in cult and within the gymnasia. C. Calame, Les choeurs de jeunes filles en Grèce archaïque, 2 vols. (Rome, 1977), i. 433–6, argues that it had an educative functionality. ok. J. Dover, Greek Homosexuality (London, 1978), p. 181, speaks during this connection (following J. Hallett) of ‘an overt “sub-culture”, or particularly “counter-culture„ during which girls and women got from their very own intercourse what segregation and monogamy denied them from men’. although, in response to Pomeroy, p. fifty five, ‘the most vital issue, either at Sparta and at Lesbos, in fostering lady homoerotic attachments used to be that ladies in either societies have been hugely valued’. 39 M. P. Nilsson, ‘Die Grundlagen des Spartanischen Lebens’, Klio 12 (1908), 308–40, reprinted in Opera Selecta, three vols. (Lund, 1951–60), ii. 826–69, at p. 848. See additionally under, n. sixty three. 40 Clothesmaking: P. Herfst, Le travail de l. a. femme dans los angeles Grèce ancienne (Paris, 1922), pp. 18–24. Cooking: ibid. pp. 24–32. Exemption of Spartan girls: ibid. pp. 112 f. however it used to be Spartan ladies who wove the tunic (chitōn) for Apollo of Amyklai every year (Paus. III. sixteen. 2). 41 The sixth-century bronze collectible figurines of lady runners from Sparta (Inv. 3305), Delphi (Inv. 3072), Albania (London, B. M. 208) and Dodona (Athens, N. M. Carapanos 24) are very most likely all of Spartan make. The costume of the 3rd, leaving one breast naked, vividly remembers Paus. V. sixteen. three (race among virgins at Olympia in honour of Hera). 42 Calame, op. cit. (n. 38), esp. i. 350–7, has ingeniously reconstructed a Spartan cycle of woman initiation conforming to the version of Van Gennep. Hypothetically, this consisted of a posh sequence of rites de passage designed finally to confer at the ladies complete grownup prestige in the civic group, the first emphasis being put on their sexuality, marriage and maternity. besides the fact that, even if his case for the initiatory functionality of not less than a few facets of the cults mentioned turns out good grounded, the reconstruction as an entire is still faraway from tested. 43 We do, even if, research from Athenaios (XIII. 566E) of combined wrestling among youngsters at the island of Chios. 44 This suggestion could lie in the back of the ben trovato apophthegm (Plut. , Mor. 232c) purporting to give an explanation for why Spartan virgins didn't put on veils in public, while the other halves did. For the subject typically see H. North, Sophrosyne. Self-knowledge and Self-restraint in Greek Literature (Ithaca, 1966), esp. pp. 68–84 (Euripides), ninety five f. (Kritias), 128 and n. 17 (Xenophon), 197–211 (Aristotle). 45 The gown of the ladies turns out to were not more inhibiting than that of the women: Plut. , Mor. 241B; Teles ap. [Stobaeus, Florilegium] 108. eighty three (anasyramenē may be translated colloquially as ‘flashing’). 46 cf. Eur. , Andr. 597 f. , Hek. 933 f. ; Soph. fr. 788N; Pollux II. 187, 7. fifty four f. ; Clement, [Paedagogus] II. 10. 114. 1. For thighs as an erotogenic characteristic see Athen. XIII. 602E (though possibly ‘thighs’ used to be a standard euphemism for part of the feminine anatomy which it used to be actually shameful to reveal).