Modern fashion, exposing women, is leading European civilization to extinction. Even in their own territories, it is increasingly being replaced by other ethnic groups, in whose everyday life there are prohibitions on even partial exposure of the female body.
The place of Europeans on earth is being replaced by peoples who preserve the chastity and secrecy of their women, and thereby also protect their men ...
Fashionable emphasizing of female charms, provoking sexual desire in men, can be seen as creating "sexual stress". Because of it, a complex intraorganismal complex of "sexual rejection" is turned on, culminating in impotence and cancer. A well-known doctor, academician Leonid Alexandrovich Kitaev-Smyk writes about this in his fundamental monograph “The Psychology of Stress. Psychological anthropology of stress” (M., 2009).
For clarity and understanding of the physiology of this process, the scientist gives an example from the life of animals. The female in the animal world instinctively looks for the best male, more capable of reproducing viable offspring - and at the same time rejects, rejects the worst males. But those lust still remains, it is not satisfied and suppressed. The content of androgens in their blood remains moderately elevated, that is, oncologically dangerous. In a male regularly rejected by a female, the average level of androgens contributes to the development of benign prostate adenoma; in most cases this leads to sexual impotence. Thanks to this, a "not the best" male, even by chance, will not be able to leave a "not the best" offspring. Weak, “not the best” males in the population are rejected by this mechanism. In addition, in some of them, prostate adenoma degenerates into a deadly cancer.
Science is now accumulating evidence that similar processes occur in humans. There may be an explanation for why the wealthy and advanced peoples of the West are dying out today.
Over the past decades, the disease of adenoma and prostate cancer, like an epidemic, affects men in countries with European civilization. By the beginning of the twenty-first century, adenoma is already found in 40% of men. Half of European men over forty have it. American pathologists have identified prostate cancer in 80% of men who died over the age of sixty. In other words, many of them did not live to see the tragic manifestations of this disease. At the same time, there is no such increase in male cancer in Muslim countries. Why? After all, it would seem that Western countries have more developed medicine and a generally higher standard of living.
In countries where the “consumer society” dominates, in recent decades, fashionable clothes have become the norm, emphasizing and exposing female charms, in scientific terms - secondary sexual characteristics. Bare female bellies and navels, as a symbol of what is lower, have become an obsessive everyday life, temptingly annoying tight rounded shapes and more and more open decollete ...
From a physiological point of view, all these are sexual signals that arouse lust in men. Sexy ass and thighs of a woman signal her ability to bear a fetus conceived by a man. Fitted, all the more enticing half-open breasts - about the ability to feed a newborn. Navels - about the allegedly possible intercourse.
Any excitement should lead to intercourse - this is the mechanism laid down by nature. Eros between a man and a woman is a tool for the reproduction of the race, it is in all its manifestations good and useful to the body. We are well aware of the amazingly beneficial effects of normal erotic intercourse and successful sexual intercourse. Therefore, in particular, traditional religions encourage marriage and marital relations.
If the excitation is provoked frequently and to no avail, then it ceases to be realized, plunging, being forced out into the subconscious. Men seem to get used to the frequent contemplation of female charms on the streets, in offices, in public transport, they even stop noticing their erotic lust. However, the sexual arousal of men immersed in the subconscious continues to splash androgens into the blood, but not in an oncologically safe amount, but with a carcinogenic dosage - the evolutionary mechanisms of “culling out male losers” are turned on.
On average, a city dweller sees such "signals" 100-200 times a day. As a result, an often excited, but unsatisfied man receives a powerful carcinogenic, destructive attack from inside his body, which leads to an oncological outcome.
“Many women of the 21st century are literally digging the grave of male health with their bare legs and deep cutouts. Each beauty, going on a date in a topic, makes only one - happy, and ten along the way - disabled. Strippers in general can be called a "weapon of mass destruction", which has already turned Western civilization into a society of sick men, ”says L.A. Kitaev-Smyk in his interview to the Assalam newspaper.
In addition, wearing clothes that leave the stomach or back uncovered, a woman does great harm to herself. Such a way of attracting attention to satisfy the need to be attractive in the eyes of other people threatens the female body not only with hypothermia (hypothermia is possible already at a temperature of 12-15 degrees, and this is a sure way to infertility, cystitis, inflammation of the kidneys and other problems), but also energy-information pollution , which in most cases is the true cause of many women's diseases. Clinging to the bare parts of the body various, not always kind, views, young and not very young beauties risk violating the integrity of their energy field in this place. And all the energy debris will flow into the resulting hole, like into a black hole, which on the physical plane can lead to diseases of varying severity. This should always be remembered when trying on another short topic or T-shirt in front of the mirror.
I would like to note that oncological diseases due to "sexual stress" in women have a different nature than in men. The main cause of female oncology (benign and malignant neoplasms of the mammary glands, uterus, ovaries) at the physical level is the lack of childbearing and feeding babies in the presence of sexual intercourse (sexual acts). The complex intraorganismal structures of a woman “perceive” the absence of childbirth and breastfeeding as signals of her “unsuitability” for reproduction of the genus. Allegedly, she is an unnecessary ballast in the family, ethnic group, uselessly distracting the sexual potential of men. Such a woman has "sexual stress". Formed by biological evolution, the mechanisms of population selection “cull out” women of infertile, but sexually “expending” men.
Stressogenic signs of sexual collapse in men are "beer bellies", in women - the absence of a waist. This exacerbates the non-erotic figure. Medical statistics have established a direct relationship between the likelihood of myocardial infarction and excess waist. So, apparently, the non-participation of the subject in the sexual reproduction of a kind, ethnos increasingly reduces its erotic attractiveness and then “completely excludes” it from the genus. These are the mechanisms of natural selection in the human population.
The peoples and ethnic groups that cultivated nakedness and eroticism (the ancient Greeks, Romans, etc.) disappeared and were replaced by other peoples who retained only the names and partly the language of the extinct ones. Today, archaic customs with the exposure of bodies are preserved by the natives of the equatorial countries. But their life expectancy is short and there is no reliable information about the occurrence of male oncology in them. Sexual promiscuity, the cult of the naked body, which captured the ancient Greeks and Romans, may have become one of the reasons for their degeneration. Today, these societies have been erased from the map of history. Moreover, they were erased not so much by military operations as destroyed from the inside. What the Bible and the Koran say about the inhabitants of the cities of Sodom and Gomorrah is one of many examples. They went the way of self-destruction, violating the laws of nature and breaking its natural mechanisms. By the way, "sodomism", homosexuality is the ultimate expression of that hedonism, the dominance of sensuality, to which exposure in clothes leads.
But the peoples who observe the traditional values of their ancestors are still alive. First of all, these are Muslim ethnic groups, but the ancestors of modern Slavs were also such at one time. All Russian nationalities back in the 19th century. women's clothing covered the body with spacious, long-skirted dresses, sundresses, etc. These clothes are bright, festive, multi-colored (often with an abundance of red). Decorating women, she attracted men to them, but without erotic appeals, nowhere fitting the figure and in no way emphasizing the chest. Recall the old Russian expression "goof off" - that is, accidentally throw off a scarf, open your hair, which means "make a mistake, do a stupid thing that should be urgently corrected." Let's pay attention to ancient Russian frescoes, icons and manuscripts, portraits of ladies of the last century, images of peasant women - we will see the culture of chastely beautiful women's clothing. All peoples adhering to religious traditions had a similar clothing culture. While maintaining the chastity and closeness of their women, the society thereby protected the health of its men.
Today it is necessary to return fashion a little back, to traditional forms, in order to restore the optimal balance of beauty and health, a true understanding of the purpose of clothing - and then everything will be fine, the scientist says.
Saturday, 11 Oct. 2014How the idea of the progress of consciousness and the development of the spiritual qualities of a person was replaced by the idea of technological progress, which takes place against the backdrop of rapid moral decay.
- Continuing the theme: The bitter truth and the illusion of happiness in modern society
We live in the Kali Yuga, when humanity is rapidly degrading, thinking that it is progressing. The idea of the progress of consciousness and the development of spiritual qualities has been replaced by the idea of technological progress, which takes place against the backdrop of rapid moral decay.
The internal degradation of man, combined with technical development, puts humanity in a very dangerous situation, when weapons and technologies end up in the hands of immoral people. Therefore, we constantly observe man-made disasters, environmental destruction, constant armed conflicts. Added to this is the general attachment to the use of alcohol, tobacco, drugs, which lower the consciousness of a person to the level of an animal.
In this ignorant state of consciousness, people commit a lot of stupid things and mistakes, a lot of violence, which then comes back into their lives with a lot of problems. These processes have now acquired a global scale and therefore our era can be called a time of global change.
Ministry of Education and Science of the Russian Federation
ABSTRACT
ON THE TOPIC: "The cult of the body in Ancient Greece"
Introduction
In ancient Greece, there was a cult of a healthy, strong body. The ancient Greeks were not ashamed to be naked to a certain extent. They had something to show. And what do we have today. Men wrapped in all sorts of clothes. They try to cover their frail, pampered body. They simply have nothing to show, but they don’t want to show weakness and flabbiness. That's when the disease begins to rage...
Then - in antiquity, in the time of Hippocrates - voluntarily or involuntarily, most of the male half of the population had to strengthen their bodies physically. Whether you like it or not, when enemies attack the state, the state has to be defended. Defend with sword and shield. And both the shield and the sword weighed a lot. A weak person simply will not lift them. And after all, you had to not just lift it - you had to run with these military supplies ..
Ancient humanism glorifies only the cult of the body - the physical perfection of man, but the subjectivity of the individual, its spiritual capabilities have not yet been revealed. The standard of harmony was the bodily development of man. Even the Greek gods are, first of all, eternal perfect bodies. From this follows the proportionality of the proportions of Greek architecture, the flourishing of sculpture. An indicative expression of the corporality of ancient humanism was the exceptional position of physical culture in the system of public education.
The body was conceptualized as an aesthetic symbol of the Greek city-state, "polis". The ancient Greeks tried through the body and thanks to it to cultivate in themselves, respectively, harmonious spiritual qualities, seeing in it the presence of feeling and mind in their mutual unity and contradiction, but the weak development of the personality of the individual did not allow Greek culture to reflect the heights of the manifestation of human emotionality and spirit.
Ancient Olympic Games
The Olympic Games (Greek τὰ Ὀλύμπια) are the greatest of the Hellenic national festivities.
They took place in Olympia in the Peloponnese and, according to ancient legend, arose back in the time of Kronos, in honor of the Idean Hercules. According to this legend, Rhea gave the newborn Zeus to the Idean Dactyls (Kuretes). Five of them came from Cretan Ida to Olympia, where a temple had already been erected in honor of Kronos. Hercules, the eldest of the brothers, defeated everyone in the run and was awarded a wild olive wreath for his victory. At the same time, Hercules established competitions, which were to take place after 5 years, according to the number of idea brothers who arrived in Olympia.
There were also other legends about the origin of the national holiday, which dated it to one or another mythical era. It is certain, at any rate, that Olympia was an ancient sanctuary, long known in the Peloponnese. Homer's Iliad mentions quadriga races (chariots with four horses) organized by the inhabitants of Elis (the area in the Peloponnese where Olympia was located), and where quadrigas were sent from other places in the Peloponnese (Iliad, 11.680).
History of Olympic Games
The first historical fact associated with the Olympic Games is the renewal of them by the king of Elis Ifit and the legislator of Sparta, Lycurgus, whose names were inscribed on a disk stored in Gereon (in Olympia) back in the time of Pausanias. Since that time (according to some data, the year of the resumption of the games is 884 BC, according to others - 828 BC), the interval between two successive celebrations of the games was four years or an Olympiad; but as a chronological era in the history of Greece, a countdown from 776 BC was accepted. e. (See the article "Olympics (chronology)").
Resuming the Olympic Games, Ifit established during their celebration a sacred truce (Greek έκεχειρία), which was announced by special heralds (Greek σπονδοφόροι) first in Elis, then in other parts of Greece; the month of the truce was called ίερομηνία. At this time, it was impossible to wage war not only in Elis, but also in other parts of Hellas. Using the same motif of the holiness of the place, the Eleans obtained from the Peloponnesian states an agreement to consider Elis a country against which it was impossible to wage wars. Subsequently, however, the Eleans themselves more than once attacked the neighboring regions.
Only pure-blooded Hellenes who had not undergone atymia could participate in the festive competitions; barbarians could only be spectators. An exception was made in favor of the Romans, who, as masters of the land, could change religious customs at will. Women also did not enjoy the right to watch the games, except for the priestess of Demeter. The number of spectators and performers was very large; very many used this time to make trade and other transactions, and poets and artists - to acquaint the public with their works. From different states of Greece, special deputies (Greek θεωροί) were sent to the holiday, who competed with each other in the abundance of offerings, to maintain the honor of their city.
Nevertheless, women could become Olympic champions in absentia - simply by sending their chariot. For example, Kiniska, the sister of the Spartan king Agesilaus, became the first Olympic champion.
The holiday took place on the first full moon after the summer solstice, that is, it fell on the Attic month of Hecatombeon, and lasted five days, of which one part was devoted to competitions (άγών Όλυμπιακός, άέθλων άμιλλαι, κρίσις άέθλων), the other part - religious rites (Greek έορτή) with sacrifices, processions and public feasts in honor of the victors. According to Pausanias, until 472 BC. e. all competitions took place on one day, and later were distributed over all days of the holiday.
On the types of competitions at the Olympic Games, see the article "Competitions of the Ancient Olympic Games".
The judges who watched the course of the competitions and awarded prizes to the winners were called Έλλανοδίκαι; they were appointed by lot from the local Eleans and were in charge of the organization of the entire holiday. Hellanodics were at first 2, then 9, still later 10; from the 103rd Olympiad (368 BC) there were 12 of them, according to the number of Eleatic phyla. In the 104th Olympiad, their number was reduced to 8, and finally, from the 108th Olympiad to Pausanias, there were 10 of them. They wore purple clothes and had special places on the stage. Under their command was the police detachment άλύται, with άλυτάρκης at the head. Before speaking to the crowd, all who wished to take part in the competitions had to prove to the Hellanodics that the 10 months preceding the competition were devoted by them to preliminary preparation (Greek προγυμνάσματα) and take an oath in front of the statue of Zeus. Fathers, brothers and gymnastic teachers who wished to compete also had to swear that they would not be guilty of any crime. For 30 days, all those who wished to compete had to first show their skills in front of the Hellanodics in the Olympic Gymnasium.
The order of the competition was announced to the public by means of a white sign (Greek λεύκωμα). Before the competition, all those wishing to participate in it took out a lot to determine the order in which they would go to the fight, after which the herald announced publicly the name and country of the contestant. A wreath of wild olive (Greek κότινος) served as a reward for victory, the winner was placed on a bronze tripod (τρίπους έπιχαλκος) and palm branches were given into his hands. The winner, in addition to glory for himself personally, also glorified his state, which provided him with various benefits and privileges for this. Athens gave the winner a cash prize, however, the amount was moderate. From 540 BC e. the Eleans allowed the statue of the victor to be erected in Altis (see Olympia). Upon returning home, he was given a triumph, songs were composed in his honor, and rewarded in various ways; in Athens, the winner of the Olympics had the right to live at public expense in Prytaneum, which was considered very honorable.
The Olympic Games were banned by Christians in the 1st year of the 293rd Olympiad (394) by Emperor Theodosius as pagan and were revived only in 1896.
Rules, conditions, traditions of the Olympic Games in antiquity
The games were accompanied by certain conditions. So, the Olympiad took place every four years at the first full moon after the summer turn of the sun (usually in late July - early August). Back in the spring, messengers-spondophores were sent out in all directions with the announcement of the date of the upcoming Olympiad, appointed by a special committee. Stewards and judges of games from 572 BC. e. were elected from the citizens of the region of Elis Hellanodiki in the number of 10 people. A strict condition for holding the Olympiad was a general truce (the so-called divine peace - ekecheria) - no hostilities and no death penalty. Ekeheria lasted two months, and its violation was punishable by a large fine. So, in 420 BC. e. independent Spartans fought in Elis with the participation of a thousand hoplites, for which they were fined - 200 drachmas for each warrior. Refusing to pay, they were suspended from participating in the games.
Athletes who had been training for a year arrived in Olympia in a month, where they participated in qualifying events and continued training in a special gymnasium, which was a courtyard surrounded by a colonnade with paths for a god, platforms for throwing, wrestling, etc., a palestra and living quarters for athletes .
The composition of participants and spectators was also regulated by special rules. From 776 to 632 BC e. only free citizens of the Greek policies no older than a certain age, who had not committed a crime or sacrilege, had the right to compete in the Olympiads. Later, the Romans were also allowed to participate, if they could confirm with the help of ingeniously compiled genealogies that they were descendants of purebred Greeks. From 632 BC e. (37th Olympiad) competitions are also introduced between boys. Barbarians and slaves (under the supervision of their masters) were allowed only as spectators. Women (excluding the priestesses of Demeter) were not even allowed to attend competitions, although girls were not forbidden to do so. A very severe punishment awaited the disobedient - they were thrown off the mountain (probably a hint at the unfortunate Myrtilus). However, the execution of such a punishment was not recorded. In the history of the ancient Olympic Games, only one case is known when a woman was nevertheless present at the competition. In 404 BC. e. a certain Greek woman named Kallipateira, who trained her own son, the fist fighter Eucles of Rhodes, came to the stadium dressed in a man's cloak. In a fit of joy from the victory of the offspring, Kallipateira, having made a careless movement, showed the world her primary sexual characteristics. The deception was revealed. But there are no rules without exceptions: since her father, three brothers, nephew and son were Olympic winners, the judges still spared her from punishment. However, the following condition was introduced into the rules for holding the Olympiads - from now on, the coaches of the participating athletes had to be naked at the stadium.
For almost three hundred years, the Olympic Games lasted three days. The first and last days were devoted to solemn ceremonies, processions and sacrifices, only one day was allotted for competitions.
From 724 BC e. the program of the competition includes a double - for longer distances - running (diaulos), and they last up to three days. The running track of the stadium in Olympia was 192 meters long, three races were held on it: one track length, two and 20 or 24. In 720 BC. e. to the already indicated types of running, another one was added - long (dolichos) - 12 ends in both directions of the stadium. Much later - from the 65th Olympiad - running in full armor was added - hoplitodromos.
At the 18th Olympiad (708), the pentathlon appears - pentathlon: discus and javelin throw, long jump, running and wrestling (pale). From the 23rd Olympiad (688) - fisticuffs (pyugme), from the 25th (648) - chariot racing with four horses and pankration (pankration) - a combination of wrestling with fisticuffs. In addition to the above, the competition program included ippic competitions: horse racing on adult horses; kalpa - alternating running and chariot riding; sinorida - running chariots harnessed by two adult horses; running chariots drawn by four foals; horse racing on foals, as well as running a chariot drawn by mules - apen. Competitions were also held in military dances (pyrrhic), in beauty among men (evandria), in art (music agons), relay races with torches (lampadoromia). In addition to the actual sports games, the program of the holiday included performances by poets, orators, musicians, as well as theatrical performances.
Women had their own athletic games - Gerai, dedicated to the cult of Hera. The founder of the Olympic Games for girls was considered Hippodamia - the wife of Pelops, if you remember, who did not get it so easily. The Games were held every four years, regardless of the Olympics. Women ran with their hair loose in short tunics. They were provided with an Olympic stadium for running, only the distance was shortened. The winners were crowned with wreaths of olive branches and received a part of the cow sacrificed to Hera. They could also put up a statue with a name carved on a pedestal.
The five-day festivities of the Olympiad were held as follows. On the first day, a thorough inspection of the participants was carried out, as well as a solemn oath of athletes and Hellanodics on the altar of Zeus Gorky in the bouleuterium. The former took upon themselves the obligation to compete honestly, not to break the rules and to obey the decision of the judges, who, in turn, swore to judge according to conscience and rules, without prejudice to athletes. The Hellanodiki carried thin long wooden sticks forked in the form of a fork at the end, with the blows of which they could punish the guilty. Participants were divided into groups of four by lot. This was followed by a solemn sacrifice to Zeus and the opening of the Games. On the second day there were competitions in the group of boys: running and wrestling, pentathlon, fisticuffs. The third day was devoted to competitions of adult athletes - running, wrestling, fisticuffs, pancratia and pentathlon. The fourth day was entirely devoted to the ippic agony, and the fifth - to the awarding of the winners and the closing of the Games.
A little more about the competitions themselves, which differed in some originality. For example, wrestling competition (pygme, pankraty, pale) compared to modern ones may seem rather barbaric. Instead of boxing gloves, the hands of the wrestlers were wrapped in gimmants - special leather belts (later with metal plaques), and the wrestlers themselves were richly lubricated with olive oil, which, you see, made the fight more difficult. It was allowed to beat the opponent as you like, but since blows to the body did not matter, the target was the opponent's head. It was forbidden only to bite and beat in the ears and eyes. The concept of "weight category" did not exist. The duel could last quite a long time, a fall to the ground or a request for mercy was considered a defeat. It happened that the loser paid with his life, not to mention numerous injuries. If both wrestlers were on the ground, the judges counted a draw. A fighter who touched the ground three times and stopped fighting was called a triadden.
Abstract >> Culture and artTwo heavily stuffed pillows supported body in a reclining position or served ... the purpose of dedicating a young girl to cult her new family. This ceremony... of all political rights. 3. Woman in Ancient Greece 3.1. The legal status of women The first consequence...
1. The cult of the body and spirit in the leisure of the inhabitants of ancient Greece
1. Myth as the basis of human leisure life in Ancient Greece
In the development of the Greek culture of the III-1st half of the I millennium BC. e. include the period of the most ancient civilizations (III-II millennium BC), the Homeric period (XI-IX centuries BC) and the archaic period (VIII-VI centuries BC)
In addition to myths about the gods and the beginning of the world, the Greeks had all sorts of myths about heroes, the most popular being combined into cycles, for example, about the Trojan War, about the exploits of Hercules, Perseus and many other heroes.
- cult of body and spirit
Ancient humanism glorifies only the cult of the body - the physical perfection of man, but the subjectivity of the personality, its spiritual capabilities have not yet been revealed. The standard of harmony was the bodily development of man. Even the Greek gods are, first of all, eternal perfect bodies. From this follows the proportionality of the proportions of Greek architecture, the flourishing of sculpture. An indicative expression of the corporality of ancient humanism was the exceptional position of physical culture in the system of public education.
However, in ancient society, the biosocial nature of man was recognized, enshrined in Aristotle's formula: "Man is a social animal." The body was conceptualized as an aesthetic symbol of the Greek city-state, "polis". The ancient Greeks tried through the body and thanks to it to cultivate in themselves, respectively, harmonious spiritual qualities, seeing in it the presence of feeling and mind in their mutual unity and contradiction, but the weak development of the personality of the individual did not allow Greek culture to reflect the heights of the manifestation of human emotionality and spirit.
Exalting the body, in general, ancient art and culture, as in the East, resolved the contradiction between the personal and the public in favor of the latter. The individual was considered useful to society only because of his civic virtues. The contradictions between the object and the subject as aspects of the human personality can be called the main nerve of ancient culture. If in relationships with society the individual found some way out, then in relation to fate, both the individual and society were only objects, blind tools of Doom.
The idea of the inexorability of Doom is closely connected with ancient slavery, because in the ancient world free people thought of themselves as slaves of the general world order. Single breakthroughs of the human spirit in ancient culture did not become the paradigm of the ancient worldview, did not express its essence.
- entertainment industry
the ancient Greeks lacked both the word "boredom" and descriptions of the corresponding symptoms.
A lot of time was spent in gymnasiums and palestras, where they were engaged in physical training. In the gymnasiums, in addition, the sophists, Socrates, conducted conversations, political and philosophical disputes arose. A special place for communication was the market, where, while shopping, they exchanged news. Quite often, symposiums were held - friendly feasts at which they sang songs, sometimes competed in eloquence, poetry, and had philosophical disputes. Only men participated in the symposia, but flutists, other musicians, and hetaerae were often invited to entertain the feasters. (Hetera (from the Greek. hetaira - girlfriend, lover) - in ancient Greece, an educated unmarried woman leading a free, independent lifestyle.)
2.Theater as a basis for the spiritual education of citizens, leisure and entertainment
In the VII-VI centuries. BC e. Greek theater was born, which grew out of round dances, songs, prayers performed at religious holidays in honor of Dionysus. The development of dramatic performances is associated with the selection of a character from the choir - an actor.
The art of the archaic period is characterized by the search for a form that expresses the aesthetic ideal of a citizen of the polis beautiful in body and spirit.
The creator of classical Greek tragedy is Aeschylus (525-456 BC). He revived the drama by introducing a second actor into it, made the theatrical action more dynamic, interesting, in addition, the use of scenery and masks is associated with his name. One of the main motives of Aeschylus's work is the glorification of civic virtues, patriotism, the tragedy "Prometheus Chained" is especially characteristic in this regard. Another important theme of Aeschylus is the idea of retribution and the factor of fate, best expressed in the Oresteia trilogy.
The theme of inevitable fate also occupies a large place in the work of another famous Greek tragedian, Sophocles (c. 496-406 BC). Showing the struggle of free human will against the injustice of blind fate, Sophocles emphasizes the impotence of man, the inevitability of the fate prepared for him. The most famous tragedy of Sophocles about the legendary King Oedipus. Sophocles is credited with the words: "I depict people as they should be, and Euripides depicts them as they are."
The creator of the psychological drama was Euripides (485/484 or 480-406 BC). The main conflict in his works is the struggle of reason and passions, which, just as inevitably as fate, lead a person to death. Particularly stand out among the tragedies of Euripides "Medea" and "Phaedra".
A magnificent comedian was Aristophanes (c. 445 - c. 386), who gave the comedy political sharpness and topicality. His work (the comedies The World, The Horsemen, Lysistrata, etc.) reflected the political views of the Attic peasantry. Aristophanes was an ardent supporter of democracy, an adherent of traditional polis ideals, therefore, in his comedies, sophists and Socrates are often ridiculed as supporters of individualism, which contradicts collectivist morality.
The whole life of Athenian citizens in the 5th century. BC e. was connected with collective interests, took place in constant communication. The majority of citizens - men - took part in the work of the people's assembly, government bodies,
4.Olympic games as a unity of spirit and sports potential of a person
An important factor in the cultural development of Greece were games held in honor of certain gods. The most significant of them were: The Olympic Games - sports competitions dedicated to Zeus, held every four years in Olympia, starting from 776 BC. e.; Pythian games - sports and musical competitions in honor of Apollo in Delphi (every four years); Isthmian - in honor of Poseidon, held near Corinth every two years.
In games in honor of the gods, one of the most important elements of ancient Greek culture is manifested - agonism. (Agnostic (Greek agon - fight) - striving for success in sports, music, poetry, etc.)
The desire for confrontation, competition, organically inherent in the worldview of the ancient Greeks, permeates almost all areas of their activity. It is characteristic that in the system of education of the archaic era, the main thing is to surpass the rest, to become the best. An educated person had to own all kinds of weapons, play the lyre, sing, dance, participate in sports and gaming competitions, etc.
The Olympic Games (Greek τὰὈλύμπια) are the greatest of the Hellenic national festivities.
They took place in Olympia in the Peloponnese and, according to ancient legend, arose back in the time of Kronos, in honor of the Idean Hercules. According to this legend, Rhea gave the newborn Zeus to the Idean Dactyls (Kuretes). Five of them came from Cretan Ida to Olympia, where a temple had already been erected in honor of Kronos. Hercules, the eldest of the brothers, defeated everyone in the run and was awarded a wild olive wreath for his victory. At the same time, Hercules established competitions, which were to take place after 5 years, according to the number of idea brothers who arrived in Olympia.
There were also other legends about the origin of the national holiday, which dated it to one or another mythical era. It is certain, at any rate, that Olympia was an ancient sanctuary, long known in the Peloponnese. Homer's Iliad mentions quadriga races (chariots with four horses) organized by the inhabitants of Elis (the area in the Peloponnese where Olympia was located), and where quadrigas were sent from other places in the Peloponnese (Iliad, 11.680).
The first historical fact associated with the Olympic Games is the renewal of them by the king of Elis Ifit and the legislator of Sparta, Lycurgus, whose names were inscribed on a disk stored in Gereon (in Olympia) back in the time of Pausanias. Since that time (according to some data, the year of the resumption of the games is 884 BC, according to others - 828 BC), the interval between two successive celebrations of the games was four years or an Olympiad; but as a chronological era in the history of Greece, a countdown from 776 BC was accepted. e. (See the article "Olympics (chronology)").
Resuming the Olympic Games, Ifit established during their celebration a sacred truce (Greek έκεχειρία), which was announced by special heralds (Greek σπονδοφόροι) first in Elis, then in other parts of Greece; the month of the truce was called ίερομηνία. At this time, it was impossible to wage war not only in Elis, but also in other parts of Hellas. Using the same motif of the holiness of the place, the Eleans obtained from the Peloponnesian states an agreement to consider Elis a country against which it was impossible to wage wars. Subsequently, however, the Eleans themselves more than once attacked the neighboring regions.
Only pure-blooded Hellenes who had not undergone atymia could participate in the festive competitions; barbarians could only be spectators. An exception was made in favor of the Romans, who, as masters of the land, could change religious customs at will. Women also did not enjoy the right to watch the games, except for the priestess of Demeter. The number of spectators and performers was very large; very many used this time to make trade and other transactions, and poets and artists - to acquaint the public with their works. From different states of Greece, special deputies (Greek θεωροί) were sent to the holiday, who competed with each other in the abundance of offerings, to maintain the honor of their city.
Nevertheless, women could become Olympic champions in absentia - simply by sending their chariot. For example, Kiniska, the sister of the Spartan king Agesilaus, became the first Olympic champion.
1. The cult of the body and spirit in the leisure of the inhabitants of ancient Greece
1. Myth as the basis of human leisure life in Ancient Greece
In the development of the Greek culture of the III-1st half of the I millennium BC. e. include the period of the most ancient civilizations (III-II millennium BC), the Homeric period (XI-IX centuries BC) and the archaic period (VIII-VI centuries BC)
In addition to myths about the gods and the beginning of the world, the Greeks had all sorts of myths about heroes, the most popular being combined into cycles, for example, about the Trojan War, about the exploits of Hercules, Perseus and many other heroes.
- cult of body and spirit
Ancient humanism glorifies only the cult of the body - the physical perfection of man, but the subjectivity of the personality, its spiritual capabilities have not yet been revealed. The standard of harmony was the bodily development of man. Even the Greek gods are, first of all, eternal perfect bodies. From this follows the proportionality of the proportions of Greek architecture, the flourishing of sculpture. An indicative expression of the corporality of ancient humanism was the exceptional position of physical culture in the system of public education.
However, in ancient society, the biosocial nature of man was recognized, enshrined in Aristotle's formula: "Man is a social animal." The body was conceptualized as an aesthetic symbol of the Greek city-state, "polis". The ancient Greeks tried through the body and thanks to it to cultivate in themselves, respectively, harmonious spiritual qualities, seeing in it the presence of feeling and mind in their mutual unity and contradiction, but the weak development of the personality of the individual did not allow Greek culture to reflect the heights of the manifestation of human emotionality and spirit.
Exalting the body, in general, ancient art and culture, as in the East, resolved the contradiction between the personal and the public in favor of the latter. The individual was considered useful to society only because of his civic virtues. The contradictions between the object and the subject as aspects of the human personality can be called the main nerve of ancient culture. If in relationships with society the individual found some way out, then in relation to fate, both the individual and society were only objects, blind tools of Doom.
The idea of the inexorability of Doom is closely connected with ancient slavery, because in the ancient world free people thought of themselves as slaves of the general world order. Single breakthroughs of the human spirit in ancient culture did not become the paradigm of the ancient worldview, did not express its essence.
- entertainment industry
the ancient Greeks lacked both the word "boredom" and descriptions of the corresponding symptoms.
A lot of time was spent in gymnasiums and palestras, where they were engaged in physical training. In the gymnasiums, in addition, the sophists, Socrates, conducted conversations, political and philosophical disputes arose. A special place for communication was the market, where, while shopping, they exchanged news. Quite often, symposiums were held - friendly feasts at which they sang songs, sometimes competed in eloquence, poetry, and had philosophical disputes. Only men participated in the symposia, but flutists, other musicians, and hetaerae were often invited to entertain the feasters. (Hetera (from the Greek. hetaira - girlfriend, lover) - in ancient Greece, an educated unmarried woman leading a free, independent lifestyle.)
2.Theater as a basis for the spiritual education of citizens, leisure and entertainment
In the VII-VI centuries. BC e. Greek theater was born, which grew out of round dances, songs, prayers performed at religious holidays in honor of Dionysus. The development of dramatic performances is associated with the selection of a character from the choir - an actor.
The art of the archaic period is characterized by the search for a form that expresses the aesthetic ideal of a citizen of the polis beautiful in body and spirit.
The creator of classical Greek tragedy is Aeschylus (525-456 BC). He revived the drama by introducing a second actor into it, made the theatrical action more dynamic, interesting, in addition, the use of scenery and masks is associated with his name. One of the main motives of Aeschylus's work is the glorification of civic virtues, patriotism, the tragedy "Prometheus Chained" is especially characteristic in this regard. Another important theme of Aeschylus is the idea of retribution and the factor of fate, best expressed in the Oresteia trilogy.
The theme of inevitable fate also occupies a large place in the work of another famous Greek tragedian, Sophocles (c. 496-406 BC). Showing the struggle of free human will against the injustice of blind fate, Sophocles emphasizes the impotence of man, the inevitability of the fate prepared for him. The most famous tragedy of Sophocles about the legendary King Oedipus. Sophocles is credited with the words: "I depict people as they should be, and Euripides depicts them as they are."
The creator of the psychological drama was Euripides (485/484 or 480-406 BC). The main conflict in his works is the struggle of reason and passions, which, just as inevitably as fate, lead a person to death. Particularly stand out among the tragedies of Euripides "Medea" and "Phaedra".
A magnificent comedian was Aristophanes (c. 445 - c. 386), who gave the comedy political sharpness and topicality. His work (the comedies The World, The Horsemen, Lysistrata, etc.) reflected the political views of the Attic peasantry. Aristophanes was an ardent supporter of democracy, an adherent of traditional polis ideals, therefore, in his comedies, sophists and Socrates are often ridiculed as supporters of individualism, which contradicts collectivist morality.
The whole life of Athenian citizens in the 5th century. BC e. was connected with collective interests, took place in constant communication. The majority of citizens - men - took part in the work of the people's assembly, government bodies,
4.Olympic games as a unity of spirit and sports potential of a person
An important factor in the cultural development of Greece were games held in honor of certain gods. The most significant of them were: The Olympic Games - sports competitions dedicated to Zeus, held every four years in Olympia, starting from 776 BC. e.; Pythian games - sports and musical competitions in honor of Apollo in Delphi (every four years); Isthmian - in honor of Poseidon, held near Corinth every two years.
In games in honor of the gods, one of the most important elements of ancient Greek culture is manifested - agonism. (Agnostic (Greek agon - fight) - striving for success in sports, music, poetry, etc.)
The desire for confrontation, competition, organically inherent in the worldview of the ancient Greeks, permeates almost all areas of their activity. It is characteristic that in the system of education of the archaic era, the main thing is to surpass the rest, to become the best. An educated person had to own all kinds of weapons, play the lyre, sing, dance, participate in sports and gaming competitions, etc.
The Olympic Games (Greek τὰ Ὀλύμπια) are the greatest of the Hellenic national festivities.
They took place in Olympia in the Peloponnese and, according to ancient legend, arose back in the time of Kronos, in honor of the Idean Hercules. According to this legend, Rhea gave the newborn Zeus to the Idean Dactyls (Kuretes). Five of them came from Cretan Ida to Olympia, where a temple had already been erected in honor of Kronos. Hercules, the eldest of the brothers, defeated everyone in the run and was awarded a wild olive wreath for his victory. At the same time, Hercules established competitions, which were to take place after 5 years, according to the number of idea brothers who arrived in Olympia.
There were also other legends about the origin of the national holiday, which dated it to one or another mythical era. It is certain, at any rate, that Olympia was an ancient sanctuary, long known in the Peloponnese. Homer's Iliad mentions quadriga races (chariots with four horses) organized by the inhabitants of Elis (the area in the Peloponnese where Olympia was located), and where quadrigas were sent from other places in the Peloponnese (Iliad, 11.680).
The first historical fact associated with the Olympic Games is the renewal of them by the king of Elis Ifit and the legislator of Sparta, Lycurgus, whose names were inscribed on a disk kept in Gereon (in Olympia) back in the time of Pausanias. Since that time (according to some sources, the year of the resumption of the games is 884 BC, according to others - 828 BC), the interval between two successive celebrations of the games was four years or an Olympiad; but as a chronological era in the history of Greece, a countdown from 776 BC was accepted. e. (See the article "Olympics (chronology)").
Resuming the Olympic Games, Ifit established during their celebration a sacred truce (Greek έκεχειρία), which was announced by special heralds (Greek σπονδοφόροι) first in Elis, then in other parts of Greece; the month of the truce was called ίερομηνία. At this time, it was impossible to wage war not only in Elis, but also in other parts of Hellas. Using the same motif of the holiness of the place, the Eleans obtained from the Peloponnesian states an agreement to consider Elis a country against which it was impossible to wage wars. Subsequently, however, the Eleans themselves more than once attacked the neighboring regions.
Only pure-blooded Hellenes who had not undergone atymia could participate in the festive competitions; barbarians could only be spectators. An exception was made in favor of the Romans, who, as masters of the land, could change religious customs at will. Women also did not enjoy the right to watch the games, except for the priestess of Demeter. The number of spectators and performers was very large; very many used this time to make trade and other transactions, and poets and artists - to acquaint the public with their works. From different states of Greece, special deputies (Greek θεωροί) were sent to the holiday, who competed with each other in the abundance of offerings, to maintain the honor of their city.
Nevertheless, women could become Olympic champions in absentia - simply by sending their chariot. For example, the first Olympic champion was Kiniska, the sister of the Spartan king Agesilaus.
The holiday took place on the first full moon after the summer solstice, that is, it fell on the Attic month of Hecatombeon, and lasted five days, of which one part was devoted to competitions (άγών Όλυμπιακός, άέθλων άμιλλαι, κρίσις άέθλων), the other part - religious rites (Greek έορτή) with sacrifices, processions and public feasts in honor of the victors. According to Pausanias, until 472 BC. e. all competitions took place on one day, and later were distributed over all days of the holiday.
The judges who watched the course of the competitions and awarded prizes to the winners were called Έλλανοδίκαι; they were appointed by lot from the local Eleans and were in charge of the organization of the entire holiday. Hellanodics were at first 2, then 9, still later 10; from the 103rd Olympiad (368 BC) there were 12 of them, according to the number of Eleatic phyla. In the 104th Olympiad, their number was reduced to 8, and finally, from the 108th Olympiad to Pausanias, there were 10 of them. They wore purple clothes and had special places on the stage. Under their command was the police detachment άλύται, with άλυτάρκης at the head. Before speaking to the crowd, all who wished to take part in the competitions had to prove to the Hellanodics that the 10 months preceding the competition were devoted by them to preliminary preparation (Greek προγυμνάσματα) and take an oath in front of the statue of Zeus. Fathers, brothers and gymnastic teachers who wished to compete also had to swear that they would not be guilty of any crime. For 30 days, all those who wished to compete had to first show their skills in front of the Hellanodics in the Olympic Gymnasium.
The order of the competition was announced to the public by means of a white sign (Greek λεύκωμα). Before the competition, all those wishing to participate in it took out a lot to determine the order in which they would go to the fight, after which the herald announced publicly the name and country of the contestant. A wreath of wild olive (Greek κότινος) served as a reward for victory, the winner was placed on a bronze tripod (τρίπους έπιχαλκος) and palm branches were given into his hands. The winner, in addition to glory for himself personally, also glorified his state, which provided him with various benefits and privileges for this. Athens gave the winner a cash prize, however, the amount was moderate. From 540 BC e. the Eleans allowed the statue of the victor to be erected in Altis (see Olympia). Upon returning home, he was given a triumph, songs were composed in his honor, and rewarded in various ways; in Athens, the winner of the Olympics had the right to live at public expense in Prytaneum, which was considered very honorable.
The Olympic Games were banned by Christians in the 1st year of the 293rd Olympiad (394) by Emperor Theodosius as pagan and were revived only in 1896.
5. Ancient Greek holidays
Symposia(ancient Greek Συμπόσιον) - a ritualized feast in ancient Greece, accompanied by violent fun, an important component of male pastime. The symposium was held after the meal at the home altar and began with the ritual washing of the hands and sprinkling of incense. The participants in the symposium, the symposiasts, decorated themselves and the vessels with wine with wreaths of ivy, myrtle, and flowers. White and red bandages were also used as decorations, symbolizing devotion to the god Dionysus. The first sip of wine from the cup, which was passed around, was drunk in honor of the good spirit - the demon. The gods were also supposed to have wine, which splashed out of goblets to an old cult song dedicated to the god Apollo, and musical accompaniment by a flute.
The role of cupbearers was usually performed by young boys, whose duties included distributing wine among those gathered and diluting it with water. During the symposiums, citharists and flutists performed musical works, and invited dancers, acrobats and singers of both sexes delighted the eyes of the guests. The guests themselves also sang songs called scolias. Xenophanes reports that the symposia included artistic performances, impromptu speech contests and comparison games, and riddles. Getters were also invited to take part in the symposia.
Symposiums were famous for their games. The most popular was the so-called "kottab" (ancient Greek κότταβος), whose images are preserved on many vases, including the famous Euphronius psykter from the State Hermitage. During this game, the participants splashed the rest of the wine from their open vessels (kiliks or skythos), trying to hit the target.
In ancient times, there were many vessels of various shapes, which in modern literature have received the name of vessels of "dirty tricks" (dirty tricks). Among them were kylixes with a hole in the stem, the wine from which was unexpectedly spilled on the drinker, vessels with a double bottom, vessels in the design of which the effect of communicating vessels was used, and the wine either appeared or disappeared. All of these vessels were used during symposiums to amuse those gathered at the feast.
A symposiarch was chosen from among those present at the symposium. He led the feast, kept order and chose topics for conversation. A decent person was expected to keep his virtues by drinking and find his way home on his own.
The only surviving written prescriptions for holding symposiums are found in Plato's Laws. The poem of the same name by Xenophanes of Colophon testifies that symposiums were held as early as the 6th century. BC e. In the form described, the tradition of symposia continued until the very end of ancient times.
Dionysia- one of the main festivals in ancient Greece. The holiday is dedicated to the god Dionysus. Rural dionysia were observed in November-December. City Dionisia (Great Dionysia) were celebrated for five days in February-March. During the Great Dionysia, performances were staged in the theater, during this period, playwrights presented their works to the audience and participated in the competition.
Dionysia's days were not working days. The entire city population participated in the festival.
Panathenaic, Panathenaic Games(ancient Greek Παναθήναια, lat. Panathenaia) - the largest religious and political festivals in ancient Athens, held in honor of the patroness of the city, the goddess Athena.
According to legend, the Athenian festival of Athenaeus was established by the mythological king Erechtheus, and Theseus, having united the Attic settlements into a single state, gave the holiday a new name - Panathenei, that is, "a holiday for all Athenians." Under Archon Hippocleides, six years before the reign of the tyrant Peisistratus, neighboring states already took part in the festivities.
Panathenaic held Large and Small. Small Panathenaias were held annually, and Large ones, which were longer, once every five years, in the third Olympic year. Small Panathenaic took place from the 25th to the 28th day of the month of hecatombeon according to the Athenian calendar, Large - from 21st to 29th. The apogee of the festival fell on the last holiday. During the festivities, sacrifices were made, processions, theatrical performances and competitions were held: from 566 BC. e. - hymnal and since the time of Pericles - musical agons. Musical competitions that opened the festivities were held in the Odeon.
From ten Athenian phyla, ten judges of the Panathenaic Games were chosen - agonotites, or atlotites. The award to the winner of the competition was a wreath of branches of a consecrated olive tree and large beautiful clay jugs - the so-called Panathenaic amphoras filled with holy oil.
The culmination of the Panathenaic was a festive procession, in which not only all the citizens of Athens, regardless of gender and age, but also the inhabitants of Athens and the meteki, who were struck in their rights, took part. At the head of the procession moved a special wagon - the so-called Panathenaic ship - with an embroidered saffron-colored robe of the goddess Athena, which was woven and sewn by the women of Attica for each Panathenaic festival. After the procession, the Athenians performed a sacrificial ritual - a hecatomb, followed by a joint feast that completed the Panathenaic program.
It was during the Panathenaic 514 BC. e. Harmodius and Aristogeiton, who later received the nickname tyrannicide, made an unsuccessful attempt to assassinate the Athenian tyrants Hippias and Hipparchus, which, however, went down in history as the date of the birth of democracy.
Targelia or Fargelia(Greek Θαργήλια, "harvest, ripening of fruits") - an Athenian holiday that took place on the 6th and 7th tharhelion in honor of Apollo and Artemis. Targelia and Delphinia were the most important of the Apollonian festivals in Athens. Apollo was revered as the god of hot summer, which contributes to the ripening of field fruits, and the first-born of these fruits were brought to him and the ores. But since the heat, on the other hand, can also have a disastrous effect not only on vegetation, but also on the people themselves, the Athenians on this holiday, trying to please God, performed various propitiatory and cleansing rites.
Initially, as the legend says, they sacrificed either two men, or a man and a woman, calling them Greek. φαρμακοί (i.e. serving as a cleansing sacrifice for the sins of the people). Subsequently, the Athenians probably abolished this execution and performed it only for show. The details of this symbolic rite are unknown. On the 7th of Thargelion, the Athenians indulged in festive fun, accompanied by processions and all kinds of competitions. The importance of this holiday is clear from the fact that the administration of it was entrusted to the first archon (eponym).
Theophany(Greek θεοφάνια) - among the ancient Greeks, the Delphic feast of the Epiphany, that is, the appearance of Apollo. This day was considered the birthday of Apollo and in ancient times was the only day in the year when the oracle was opened for those wishing to question God. The theophany festival symbolized the return or rebirth of the god of light and the coming of spring. The ceremonies of the day consisted of a procession with laurel branches, the offering of sacrifices and prayers, and a feast at which libations were made. Herodotus mentions a huge silver bowl at Delphi, with a capacity of 600 amphoras, which was filled with wine on the feast of the Epiphany.
Thesmophoria(ancient Greek Θεσμοφόρια, lat. Thesmophoria) - a great Attic holiday in honor of Demeter the Legislator (Θεσμοφόρος) and partly Kore (Persephone), which was celebrated exclusively with the participation of free-born women, during sowing, at the end of October (in the Attic month Pianopsion) .
On this holiday, Demeter was honored as the patroness of agriculture, agricultural life and marriages - those institutions (θεσμοί) on which the culture of peoples who have switched to a settled way of life is based. The holiday lasted 5 days and was celebrated partly in deme Galimunte on the coast of Attica, partly in the city. Thesmophoria was a folk and national holiday. To perform the ceremony and arrange a feast in each deme, two of the most prosperous and respected women were selected, whose funds included all the expenses for organizing the holiday.
On the first day of the Thesmophoria, the women gathered at a certain point and all went together to Galimunt, exchanging jokes and ridicule of a cynical nature along the way. In Galimunt there was a temple of Demeter the Legislator: the procession was heading here. On the second day of the holiday, pigs were sacrificed; on the third day, the women returned to Athens, carrying on their heads the sacred books with the ordinances of Demeter. The fourth day of the holiday was spent in fasting and despondency, on the fifth day a merry feast was held, with games and dances. The nature of the holiday is depicted in Aristophanes' comedy "Women at the Thesmophoria" which has come down to us. The Thesmophoric cult of Demeter existed, besides Athens, in many other cities.
