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.