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                  <text>Ancient authors commenting on women’s engagement in athletics.</text>
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              <text>At many of the laws of thy wrestling-grounds do I marvel, O Sparta, but most at the plenteous blessings of the schools where thy women train, inasmuch as a girl may without blame disport her body naked among wrestling men, when the swift-thrown ball cheats the player's grasp and the hooked rod clanks against the rolling hoop, and dust-besprinkled the woman stands at the race's furthest goal and endures wounds in the cruel boxing-match. Now she binds the glove to her hands that rejoice in its thongs, now whirls in a circle the discus' flying weight ; now with hoar-frost sprinkling her hair she follows her father's hounds o'er the long ridges of Taygetus, now tramples the ring with her steeds, girds the sword to her snowy flank and shields her virgin head with hollow bronze, like the warrior throng of Amazons who bathe bare-bosomed in Thermodon’s stream, or as Pollux and Castor on Eurotas’ sands, the one destined to conquer with his fists, the other with his steeds: amid these twain, men say, Helen bared her breasts and carried arms, nor called a blush to her brother's cheek. &#13;
Thus Sparta’s law forbids lovers to hold aloof and grants to each to walk by his mistress’ side in the open streets ; there none fear for her honour nor keep her under watch and ward: there none need dread the bitter vengeance of some stern husband. Thou needst no herald ; thyself thou mayst speak of thine own business; no long delay shall affront thee. No raiment of Tyrian purple beguiles the wandering eyes of lovers, nor shall thy mistress vex thee with long tiring of her scented hair. &#13;
But here my love goes girt by a vast crowd, leaving no narrow passage whereby so much as a finger may reach her. Nor canst thou discover what mien to wear nor with what words to proffer thy request: shrouded in darkness is the path o'er which the lover ponders. But if thou, O Rome, wouldst but follow the laws and wrestling of the Spartans, then wouldst thou be the dearer to me for this blessing.</text>
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              <text>Harold Edgeworth Butler, Propertius (= Loeb Classical Library; 18), Cambridge, MA 1912.</text>
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              <text>Multa tuae, Sparte, miramur iura palaestrae,&#13;
   sed mage virginei tot bona gymnasii,&#13;
quod non infamis exercet corpore ludos&#13;
   inter luctantis nuda puella viros,&#13;
cum pila velocis fallit per bracchia iactus,&#13;
   increpat et versi clavis adunca trochi,&#13;
pulverulentaque ad extremas stat femina metas,&#13;
   et patitur duro vulnera pancratio:&#13;
nunc ligat ad caestum gaudentia bracchia loris,&#13;
   missile nunc disci pondus in orbe rotat,&#13;
et modo Taygeti, crinis aspersa pruina,&#13;
   sectatur patrios per iuga longa canes:&#13;
gyrum pulsat equis, niveum latus ense revincit,&#13;
   virgineumque cavo protegit aere caput,&#13;
qualis Amazonidum nudatis bellica mammis&#13;
   Thermodontiacis turba lavatur aquis;&#13;
qualis et Eurotae Pollux et Castor harenis,&#13;
   hic victor pugnis, ille futurus equis,&#13;
inter quos Helene nudis capere arma papillis&#13;
   fertur nec fratres erubuisse deos.&#13;
lex igitur Spartana vetat secedere amantes,&#13;
   et licet in triviis ad latus esse suae,&#13;
nec timor aut ullast clausae tutela puellae,&#13;
   nec gravis austeri poena cavenda viri.&#13;
nullo praemisso de rebus tute loquaris&#13;
   ipse tuis: longae nulla repulsa morae.&#13;
nec Tyriae vestes errantia lumina fallunt,&#13;
   est neque odoratae cura molesta comae.&#13;
at nostra ingenti vadit circumdata turba,&#13;
   nec digitum angustast inseruisse via;&#13;
nec quae sit facies nec quae sint verba rogandi&#13;
   invenias: caecum versat amator iter.&#13;
quod si iura fores pugnasque imitata Laconum,&#13;
   carior hoc esses tu mihi, Roma, bono.</text>
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              <text>Lucianus Mueller (ed.), Sex. Propertii Elegiae (= Bibliotheca Scriptorum Graecorum et Romanorum Teubneriana), Leipzig 1910.</text>
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                <text>Propertius, Elegies 3.14: eroticizing female athletics in Sparta</text>
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                <text>Elegy</text>
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            <name>Date</name>
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                <text>1st BCE – 1st CE</text>
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                <text>Propertius</text>
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        <name>exercise</name>
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        <name>Helena</name>
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        <name>nudity</name>
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        <name>race</name>
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        <name>Rome</name>
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        <name>Sparta</name>
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        <name>wrestling</name>
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                  <text>Ancient authors commenting on women’s engagement in athletics.</text>
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              <text>So you are convinced that toiling is the cause of not toiling. For you would not have given birth so effortlessly if you had not continued to toil like the athletes while you were pregnant. But many women are enfeebled when they are pregnant. When they give birth – those who happen to survive, that is – they produce unhealthy babies.</text>
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              <text>translation by Alexander Meeus for the Cynisca project</text>
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              <text>πέπεισαι ἄρα ὅτι τὸ πονεῖν αἴτιόν ἐστι τοῦ μὴ πονεῖν· οὐδὲ γὰρ ἂν ὧδέ γ’ εὐμαρῶς ἀπέτεκες, εἰ μὴ κύουσα ἐπόνεις ὥσπερ οἱ ἀγωνισταί. ἀλλ’ αἱ πολλαὶ γυναῖκες, ἐπειδὰν κύωσι, θρύπτονται· ἐπειδὰν δὲ ἀποτέκωσιν, αἷς δ’ ἂν συμβῇ περισωθῆναι, νοσερὰ τὰ βρέφη γεννῶνται.</text>
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              <text>R. Hercher (ed.), Epistolographi Graeci, recensuit, recognovit, adnotatione critica et indicibus instruxit Rudolphus Hercher; accedunt Francisci Boissonadii ad Synesium notae ineditae, Paris 1873.</text>
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                <text>Pseudo-Crates, Epistula 33.1: the effect of exercise on pregnancies and labor</text>
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                <text>1st/2nd century CE</text>
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                <text>Pseudo-Crates</text>
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        <name>health</name>
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        <name>pregnancy</name>
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        <name>women's bodies</name>
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                  <text>Ancient authors commenting on women’s engagement in athletics.</text>
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              <text>One should also consider what kind of contest has been organized. If it is both musical and athletic, observe that the contest is the most well-rounded and complete, combining both strength of the body and beauty of the voice as well as all other aspects of music. If it is athletic only, observe that it has left out music because it makes the soul effeminate, whereas it has included physical strength, and that this kind of contest is useful for the purpose of the manliness that is required in war.</text>
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              <text>translation by Alexander Meeus for the Cynisca project</text>
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              <text>Σκοπεῖσθαι δὲ καὶ τὸν τρόπον τῆς διαθέσεως τοῦ ἀγῶνος δεῖ. εἰ μὲν μουσικὸς καὶ γυμνικὸς εἴη, ὅτι τελεώτατος ὁ ἀγὼν καὶ ἀνενδεῶς κεκραμένος καὶ ῥώμῃ σωμάτων καὶ καλλιφωνίᾳ καὶ τοῖς λοιποῖς μέρεσι τῆς μουσικῆς· εἰ δὲ γυμνικός, ὅτι τὴν μουσικὴν ὡς ἐκθηλύνουσαν τὴν ψυχὴν παρῃτήσατο, τὴν δὲ ῥώμην τῶν σωμάτων παρέλαβεν, καὶ ὅτι ὁ τρόπος τῆς ἀγωνίας χρήσιμος πρὸς τὴν ἀνδρείαν τὴν ἐν τοῖς πολέμοις.</text>
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              <text>Hermann Usener/Ludwig Radermacher (ed.), Dionysii Halicarnasei quae exstant, vol. 6, Opusculorum volumen secundum (Bibliotheca Scriptorum Graecorum et Romanorum Teubneriana), Leipzig 1929.</text>
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                <text>Pseudo-Dionysius Halicarnassensis, 1. Panegyricus 5: sport and masculinity </text>
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                <text>Rhetorical handbook</text>
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                <text>3rd century CE</text>
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                <text>Pseudo-Dionysius Halicarnassensis</text>
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        <name>contest</name>
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        <name>exercise</name>
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        <name>musical contest</name>
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            <element elementId="50">
              <name>Title</name>
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                  <text>Discourse</text>
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                  <text>Ancient authors commenting on women’s engagement in athletics.</text>
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              <text>As is not uncommon in the Suda, for Lycurgus there are two entries on the same person. Whilst the first one (Λ823) is rather short, the second one is a compartively long Suda lemma, from which only the beginning is offered here. It is noteworthy that out of all of Lycurgus' regulations the one about sports for maidens is the very first one to be mentioned. The information in this entry mostly goes back to Xenophon and Plutatch, wheres the first Lycurgus entry is based on the scholia on Plato.&lt;br /&gt;&lt;br /&gt;The complete lemma can be read at the &lt;a href="https://www.cs.uky.edu/~raphael/sol/sol-entries/lambda/824"&gt;Suda On Line webpage&lt;/a&gt;.</text>
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          <name>Translation</name>
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              <text>Spartiate, descendant of Prokles; lawgiver. They say he got his laws either from Crete or from the god. The Pythia also addressed him as a god. This man also legislated for physical training for virgins; and that men should not have continual intercourse with their wives (...).</text>
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            <elementText elementTextId="642">
              <text>“Lykourgos”. Suda On Line. Tr. D. Graham J. Shipley. 16 February 2002. http://www.stoa.org/sol-entries/lambda/824 (consulted on 6 September 2022) CC BY-NC-SA 1.0</text>
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              <text>Λυκοῦργος, Σπαρτιάτης, Προκλέους ἀπόγονος, νομοθέτης, ὥς φασιν ἢ ἐκ Κρήτης ἢ παρὰ τοῦ θεοῦ τοὺς νόμους λαβών: ὃν καὶ θεὸν ἡ Πυθία προσηγόρευσεν. οὗτος καὶ γυμνάσια παρθένων ἐνομοθέτησε καὶ τὸ μὴ δεῖν συνεχεῖς ὁμιλίας πρὸς τὰς γυναῖκας ποιεῖσθαι.</text>
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          <name>Edition used</name>
          <description/>
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            <elementText elementTextId="644">
              <text>A. Adler, Suidae lexicon (Lexicographi Graeci 1), vol. 3, Κ-Ο.Ω, Leipzig 1933.</text>
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                <text>Suda s.v. Lycurgus (Λ824): Lycurgus and the introduction of female athletics in Sparta</text>
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              <text>The so-called "old scholia" on Theocritus, from which the present scholion is taken, seem to go back to the late Hellenistic and early Imperial periods (1st cent. BCE - 2nd cent. CE), but they are preserved only in a much later and strongly abbreviated form: see Dickey 2007, 62-63.</text>
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              <text>18.22-25: &#13;
For sure all we which her fellows be, that ran with her the race,&#13;
Anointed lasses like the lads, Eurótas’ pools beside –&#13;
O’the four-times threescore maidens that were Sparta’s flower and pride&#13;
There was none so fair as might compare with Menelaüs’ bride.&#13;
&#13;
&#13;
Scholion: ‘we the whole’: ‘instead of we are all beautiful, if we are not compared to Helen’. The neolaia is surely a group of young (neos) people (laos). It is clear that the Lakonian and Spartiate women had the custom of training in male exercises and races.</text>
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              <text>John M. Edmonds, The Greek Bucolic Poets (= Loeb Classical Library; 28), Cambridge, MA 1912.&#13;
&#13;
Scholion: translation by Alexander Meeus for the Cynisca project.</text>
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              <text>18.22-25: &#13;
ἄμμες δ᾽ αἱ πᾶσαι συνομάλικες, αἷς δρόμος ωὑτός&#13;
χρισαμέναις ἀνδριστὶ παρ᾽ Εὐρώταο λοετροῖς,&#13;
τετράκις ἑξήκοντα κόραι, θῆλυς νεολαία,&#13;
τᾶν οὐδέν τις ἄμωμος, ἐπεί χ᾽ ῾Ελένᾳ παρισωθῇ. &#13;
&#13;
Scholion: ἄμμες γὰρ πᾶσαι: ἀντὶ τοῦ· ἡμεῖς πᾶσαι καλαί ἐσμεν, εἰ μὴ παραβληθείημεν τῇ Ἑλένῃ. ἥ γε μὴν νεολαία ἐστὶ κυρίως ὁ ἐκ νέων λαός. ὅτι δὲ ἔθος εἶχον αἱ Λάκαιναι καὶ αἱ Σπαρτιάτιδες ἀνδρείοις γυμνασίοις καὶ δρόμοις ἀσκεῖσθαι δῆλον.</text>
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              <text>John M. Edmonds (ed.), The Greek Bucolic Poets (= Loeb Classical Library; 28), Cambridge, MA 1912.&#13;
&#13;
Scholion: K. Wendel, Scholia in Theocritum vetera (Bibliotheca Scriptorum Graecorum et Latinorum Teubneriana), Leipzig  1914.</text>
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                <text>4th/3rd century BCE</text>
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              <text>I also said it was excellent exercise to mix flour and knead dough; and to shake and fold cloaks and bedclothes; such exercise would give her a better appetite, improve her health, and add natural colour to her cheeks.</text>
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              <text>Edgar C. Marchant/O.J. Todd, Xenophon in Seven Volumes, vol. 4, Memorabilia, Oeconomicus, Symposium, Apology (= Loeb Classical Library; 168), Cambridge, MA/London 1923. </text>
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              <text>ἀγαθὸν δὲ ἔφην εἶναι γυμνάσιον καὶ τὸ δεῦσαι καὶ μάξαι καὶ ἱμάτια καὶ στρώματα ἀνασεῖσαι καὶ συνθεῖναι. γυμναζομένην δὲ ἔφην οὕτως ἂν καὶ ἐσθίειν ἥδιον καὶ ὑγιαίνειν μᾶλλον καὶ εὐχροωτέραν φαίνεσθαι τῇ ἀληθείᾳ. </text>
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              <text>Edgar C. Marchant/O.J. Todd (eds.), Xenophon in Seven Volumes, vol. 4, Memorabilia, Oeconomicus, Symposium, Apology (= Loeb Classical Library; 168), Cambridge, MA/London 1923. </text>
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                <text>Xenophon, Oeconomicus 10.11: appropriate forms of female exercise</text>
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                <text>ca. 428–354 BCE </text>
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              <text>“The women of the guardians, then, must strip, since they will be clothed with virtue as a garment, and must take their part with the men in war and the other duties of civic guardianship and have no other occupation. But in these very duties lighter tasks must be assigned to the women than to the men because of their weakness as a class. But the man who ridicules unclad women, exercising because it is best that they should, ‘plucks the unripe fruit’ of laughter and does not know, it appears, the end of his laughter nor what he would be at. For the fairest thing that is said or ever will be said is this, that the helpful is fair and the harmful foul.” &#13;
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              <text>Paul Shorey, Plato, The Republic, vol. 1, Books I-V (The Loeb Classical Library; 237), Cambridge, MA 1930.</text>
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              <text>ἀποδυτέον δὴ ταῖς τῶν φυλάκων γυναιξίν, ἐπείπερ ἀρετὴν ἀντὶ ἱματίων ἀμφιέσονται, καὶ κοινωνητέον πολέμου τε καὶ τῆς ἄλλης φυλακῆς τῆς περὶ τὴν πόλιν, καὶ οὐκ ἄλλα πρακτέον: τούτων δ᾽ αὐτῶν τὰ ἐλαφρότερα ταῖς γυναιξὶν ἢ τοῖς ἀνδράσι δοτέον διὰ τὴν τοῦ γένους ἀσθένειαν. ὁ δὲ γελῶν ἀνὴρ ἐπὶ γυμναῖς γυναιξί, τοῦ βελτίστου ἕνεκα γυμναζομέναις, “ἀτελῆ” τοῦ γελοίου “σοφίας δρέπων καρπόν”, οὐδὲν οἶδεν, ὡς ἔοικεν, ἐφ᾽ ᾧ γελᾷ οὐδ᾽ ὅτι πράττει: κάλλιστα γὰρ δὴ τοῦτο καὶ λέγεται καὶ λελέξεται, ὅτι τὸ μὲν ὠφέλιμον καλόν, τὸ δὲ βλαβερὸν αἰσχρόν.</text>
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