Nakedness in bathing, remarks Bölsche in his Liebesleben in der Natur (vol. iii, pp. 139 et seq.), we already in some measure possess; we need it in physical exercises, at first for the sexes separately; then, when we have grown accustomed to the idea, occasionally for both sexes together. We need to acquire the capacity to see the bodies of individuals of the other sex with such self-control and such natural instinct that they become non-erotic to us and can be gazed at without erotic feeling. Art, he says, shows that this is possible in civilization. Science, he adds, comes to the aid of the same view.
Ungewitter (Die Nacktheit, p. 57) also advocates boys and girls engaging in play and gymnastics together, entirely naked in air-baths. "In this way," he believes, "the gymnasium would become a school of morality, in which young growing things would be able to retain their purity as long as possible through becoming naturally accustomed to each other. At the same time their bodies would be hardened and developed, and the perception of beautiful and natural forms awakened." To those who have any "moral" doubts on the matter, he mentions the custom in remote country districts of boys and girls bathing together quite naked and without any sexual consciousness. Rudolf Sommer, similarly, in an excellent article entitled "Mädchenerziehung oder Menschenbildung?" (Geschlecht und Gesellschaft, Bd. i, Heft 3) advises that children should be made accustomed to each other's nakedness from an early age in the family life of the house or the garden, in games, and especially in bathing; he remarks that parents having children of only one sex should cultivate for their children's sake intimate relations with a family having children of like age of the opposite sex, so that they may grow up together.
It is scarcely necessary to add that the cultivation of nakedness must always be conciliated with respect for the natural instincts of modesty. If the practice of nakedness led the young to experience a diminished reverence for their own or others' personalities the advantages of it would be too dearly bought. This is, in part, a matter of wholesome instinct, in part of wise training. We now know that the absence of clothes has little relation with the absence of modesty, such relation as there is being of the inverse order, for the savage races which go naked are usually more modest than those which wear clothes. The saying quoted by Herodotus in the early Greek world that "A woman takes off her modesty with her shift" was a favorite text of the Christian Fathers. But Plutarch, who was also a moralist, had already protested against it at the close of the Greek world: "By no means," he declared, "she who is modest clothes herself with modesty when she lays aside her tunic." "A woman may be naked," as Mrs. Bishop, the traveller, remarked to Dr. Baelz, in Japan, "and yet behave like a lady."[[42]]
The question is complicated among ourselves because established traditions of rigid concealment have fostered a pruriency which is an offensive insult to naked modesty. In many lands the women who are accustomed to be almost or quite naked in the presence of their own people cover themselves as soon as they become conscious of the lustful inquisitive eyes of Europeans. Stratz refers to the prevalence of this impulse of offended modesty in Japan, and mentions that he himself failed to arouse it simply because he was a physician, and, moreover, had long lived in another land (Java) where also the custom of nakedness prevails.[[43]] So long as this unnatural prurience exists a free unqualified nakedness is rendered difficult.
Modesty is not, however, the only natural impulse which has to be considered in relation to the custom of nakedness. It seems probable that in cultivating the practice of nakedness we are not merely carrying out a moral and hygienic prescription but allowing legitimate scope to an instinct which at some periods of life, especially in adolescence, is spontaneous and natural, even, it may be, wholesomely based in the traditions of the race in sexual selection. Our rigid conventions make it impossible for us to discover the laws of nature in this matter by stifling them at the outset. It may well be that there is a rhythmic harmony and concordance between impulses of modesty and impulses of ostentation, though we have done our best to disguise the natural law by our stupid and perverse by-laws.
Stanley Hall, who emphasizes the importance of nakedness, remarks that at puberty we have much reason to assume that in a state of nature there is a certain instinctive pride and ostentation that accompanies the new local development, and quotes the observation of Dr. Seerley that the impulse to conceal the sexual organs is especially marked in young men who are underdeveloped, but not evident in those who are developed beyond the average. Stanley Hall (Adolescence, vol. ii, p. 97), also refers to the frequency with which not only "virtuous young men, but even women, rather glory in occasions when they can display the beauty of their forms without reserve, not only to themselves and to loved ones, but even to others with proper pretexts."
Many have doubtless noted this tendency, especially in women, and chiefly in those who are conscious of beautiful physical development. Madame Céline Renooz believes that the tendency corresponds to a really deep-rooted instinct in women, little or not at all manifested in men who have consequently sought to impose artificially on women their own masculine conceptions of modesty. "In the actual life of the young girl to-day there is a moment when, by a secret atavism, she feels the pride of her sex, the intuition of her moral superiority and cannot understand why she must hide its cause. At this moment, wavering between the laws of Nature and social conventions, she scarcely knows if nakedness should, or should not, affright her. A sort of confused atavistic memory recalls to her a period before clothing was known, and reveals to her as a paradisaical ideal the customs of that human epoch" (Céline Renooz, Psychologie Comparée de l'Homme et de la Femme, pp. 85-87). Perhaps this was obscurely felt by the German girl (mentioned in Kalbeck's Life of Brahms), who said: "One enjoys music twice as much décolletée."
From the point of view with which we are here essentially concerned there are three ways in which the cultivation of nakedness—so far as it is permitted by the slow education of public opinion—tends to exert an influence: (1) It is an important element in the sexual hygiene of the young, introducing a wholesome knowledge and incuriosity into a sphere once given up to prudery and pruriency. (2) The effect of nakedness is beneficial on those of more mature age, also, in so far as it tends to cultivate the sense of beauty and to furnish the tonic and consoling influences of natural vigor and grace. (3) The custom of nakedness, in its inception at all events, has a dynamic psychological influence also on morals, an influence exerted in the substitution of a strenuous and positive morality for the merely negative and timid morality which has ruled in this sphere.
Perhaps there are not many adults who realize the intense and secret absorption of thought in the minds of many boys and some girls concerning the problem of the physical conformation of the other sex, and the time, patience, and intellectual energy which they are willing to expend on the solution of this problem. This is mostly effected in secret, but not seldom the secret impulse manifests itself with a sudden violence which in the blind eyes of the law is reckoned as crime. A German lawyer, Dr. Werthauer, has lately stated that if there were a due degree of familiarity with the natural organs and functions of the opposite sex ninety per cent. of the indecent acts of youths with girl children would disappear, for in most cases these are not assaults but merely the innocent, though uncontrollable, outcome of a repressed natural curiosity. It is quite true that not a few children boldly enlist each others' coöperation in the settlement of the question and resolve it to their mutual satisfaction. But even this is not altogether satisfactory, for the end is not attained openly and wholesomely, with a due subordination of the specifically sexual, but with a consciousness of wrong-doing and an exclusive attentiveness to the merely physical fact which tend directly to develop sexual excitement. When familiarity with the naked body of the other sex is gained openly and with no consciousness of indecorum, in the course of work and of play, in exercise or gymnastics, in running or in bathing, from a child's earliest years, no unwholesome results accompany the knowledge of the essential facts of physical conformation thus naturally acquired. The prurience and prudery which have poisoned sexual life in the past are alike rendered impossible.
Nakedness has, however, a hygienic value, as well as a spiritual significance, far beyond its influences in allaying the natural inquisitiveness of the young or acting as a preventative of morbid emotion. It is an inspiration to adults who have long outgrown any youthful curiosities. The vision of the essential and eternal human form, the nearest thing to us in all the world, with its vigor and its beauty and its grace, is one of the prime tonics of life. "The power of a woman's body," said James Hinton, "is no more bodily than the power of music is a power of atmospheric vibrations." It is more than all the beautiful and stimulating things of the world, than flowers or stars or the sea. History and legend and myth reveal to us the sacred and awful influence of nakedness, for, as Stanley Hall says, nakedness has always been "a talisman of wondrous power with gods and men." How sorely men crave for the spectacle of the human body—even to-day after generations have inculcated the notion that it is an indecorous and even disgusting spectacle—is witnessed by the eagerness with which they seek after the spectacle of even its imperfect and meretricious forms, although these certainly possess a heady and stimulating quality which can never be found in the pathetic simplicity of naked beauty. It was another spectacle when the queens of ancient Madagascar at the annual Fandroon, or feast of the bath, laid aside their royal robes and while their subjects crowded the palace courtyard, descended the marble steps to the bath in complete nakedness. When we make our conventions of clothing rigid we at once spread a feast for lust and deny ourselves one of the prime tonics of life.