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(Boylove Documentary Sourcebook) - Age-Structured Male Homosexual Activity in Early Modern Spain

2024-10-09T07:55:24Z

Dandelion: Corrected a typo

[[File:Pedro Núñez de Villavicencio - Argolla Players.png|thumb|center|Argolla Players by Pedro Núñez de Villavicencio (1635–1700). Oil on canvas, 106 × 127.6 cm.]]

From Sexual Hierarchies, Public Status: Men, [[Sodomy]], and Society in [[Spain]]'s Golden Age by Cristian Berco (Toronto: University of Toronto Press, 2007). Footnotes omitted.

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Although scholarship on same-sex erotic behaviour in early modern Spain has recently witnessed a veritable surge after years of scarcity when research on [[homosexuality]] seemed to reflect the pre-modern dictum of homosexual behaviour and sodomy as unspeakable, few studies have approached the topic by delineating the gendered construction of a system that often rested on age hierarchies as the model for sexual behaviour between men. Whereas scholars have employed the tool of gender analysis in their investigation of sodomy and queer discourses, they have mostly shied from examining age differences as a factor that informed same-sex erotic behaviour.

Historians of Spain, however, do not exclusively bear this omission. Only a few works for the rest of Europe, especially for the early modern era, have actually tackled the issue of age differences and dominance as factors of sexual encounter. With the emergence of social constructionism as a viable system of analysis, some scholars have ventured to express the prevalence of a dominating system of sexuality whereby older men usually penetrated younger [[Adolescence|adolescents]] for other areas of the European continent.

Michael Rocke, in his seminal Forbidden Friendships, aptly analysed the widespread sexual behaviour of Florentine adolescents in terms of long standing age hierarchies that saw the older partner as the active penetrator dominating a younger passive partner. His analysis of Florentine same-sex patterns of erotic behaviour recalls systems of sexuality that anthropologists and social theorists have observed throughout the Mediterranean and other areas of the world where masculinity played a leading role in the identity formation of men. Although others such as Saslow and Talley have also highlighted the prevalence of this form of [[pederasty]] in other areas of Europe and even North America, it remains striking that the Spanish case has received scant attention.

That early modern Spain would have been somehow wholly removed from a system in which men sexually dominated adolescents on the basis of the accrued masculinity of penetrative sexuality seems implausible considering the long tradition of pederastic behaviour that has suffused the Mediterranean world. Indeed, the cases of male [[Homoerotic (dictionary)|homoerotic]] behaviour that inquisitors in the Crown of Aragon conducted reveal a strong pattern of age hierarchies as the determining factor of sexual roles. As can be gleaned from table 1, sexual roles in intercourse tended to correspond with cultural practices that designated the older partner as the inserter and dominator and the younger one as passive receptor.

While 68.5 per cent of men aged over twenty exclusively took the active role during sex, only 15.5 per cent of those aged below twenty did so. It should also be noted, that of the 107 young men who engaged in active [[Anal intercourse|anal sex]], 92 of them (86 per cent) did so with younger partners, that is other teenagers or even children. This fact confirms the notion that sexual roles were generally tied to hierarchical concepts based on age. Thus, 70.4 per cent of younger men appearing in the cases engaged exclusively in passive sex; that is, they were approached, seduced, and sometimes raped by older men.

Although some might view these men as anomalies, unruly ‘sodomites’ and pederasts unconnected to social structure, the way these men and their adolescent partners talked about sexuality during their trials reveals a certain fatalism, a normalcy associated with the idea that men would find boys attractive. The term ‘normal’ does not imply acceptance necessarily for, after all, these men did appear before court. Rather, ‘normal’ suggests the sense of expectation surrounding this behaviour, the tinge of inevitability that coloured perceptions of this type of sexual attraction. That is, although frowned upon, nobody pulled their hair in surprise when a man attempted to seduce an adolescent, for it was expected that as sexual creatures men would desire adolescents, despite the sin such attraction might entail.

[...]

Some young men, especially those who had encountered these experiences before, were more prone to accept the advances of adults if they received a gift, be it an article of clothing, food, or money. In Valencia in 1712, fourteen-year-old Manuel Romá, a surgeon apprentice, met an Italian man named Nicola in the market and after some negotiation agreed to have sex with him. As recounted by the adolescent,

<blockquote>

The said Nicola told him that he would give him one real if he let him stick it up his ass. [Manuel], seeing the profit in what he proposed, responded, ‘It was about time we got to this.’ And the said Nicola told him, ‘Well, then, let's go to the fish market where there are washrooms in which we can do it,’ and [Manuel] did not want to agree to go to that spot and told Nicola that the washrooms in San Juan del Mercado were a better place, where in fact they went.

</blockquote>

Manuel’s knowledge of the various locations where the couple could engage in sexual practices relatively unmolested suggests his experience in these matters and points to the informal prostitution of young men in urban centres.

The offering of gifts, however, whether monetary or otherwise, was not merely relegated to those who more or less engaged in some sort of informal prostitution. Rather, gift-giving formed a central part of the negotiated process by which an older man sought to seduce an adolescent.

[...]

The various strategies employed by men who wished to have sex with young adolescents evince a gendered component to the active/passive dichotomy of sexual roles. We thus encounter adult men engaging in the acceptable masculine practice of seeking sexual satisfaction from an object of desire, in this case young adolescent males. However, the pursuers constantly feminized the young men and thus converted this male-to-male sexual pursuit into a mirror of male/female sexual relations.

The cajoling words, gifts, money, overt advances, and sometimes violence mimicked the relationships established between men and women. Although the mere similarity in seduction strategies between heterosexual and homosexual relationships may not necessarily render the latter an imitation of the former, the language utilized by both the active older males and the passive adolescent boys highlights the prism of gender through which these relationships were viewed.

For example, in 1621, Jaime Carrio, a forty-eight-year-old farmer in the village of Alcolecha, found himself sharing a bed with a fourteen-year-old whom he coveted. While carrying out his advances in the course of the night, Jaime kept repeating, ‘What a beautiful girl we have here.’ Likewise, in 1651, Carlos Charmarinero, an employee of the city of Valencia in charge of market security at night, had established a relationship in which money and gifts were regularly exchanged for sex with a fourteen-year-old vagrant named Miconet. Once, upon meeting his neighbours in the company of Miconet, Carlos boasted that ‘this young man served him as a woman.’ Thus, although men were certainly aware that they were sexually involved with younger males, they never considered their masculinity in jeopardy because their partners serviced them sexually as they thought a woman should.

The connection between sexual passivity and femininity constituted such a strong cultural construct, that even the passive partners often acquired, or attempted to imitate, female modes of behaviour and speech patterns, in essence conforming to dictates that emasculated them as objects of desire. The Master of Bot’s fourteen-year-old servant who was engaged in a sexual liaison with his employer once participated in a row with another comrade in the household, apparently over the attentions of the master. In a fit of rage, the young man sternly told the other boy to stay away from his ‘husband.’

[...]

The sources sometimes reveal individuals who, in their conscious avowal of a specific homosexual [[Sexual orientation|preference]], pointed to a sexual subculture construed around the notion of same-sex eroticism. For instance, during the trial of the infamous Nicolás González, the youngster who allegedly procured young Christian adolescents to sexually service Muslim slaves in Valencia, information emerged that suggested the existence of such a subculture. According to the testimony of a teenage boy, when Nicolás introduced him to Agustín Bustamante, a squire of the Duke of Gandía, he assuaged the latter’s fear of discovery by calmly stating, in reference to the adolescent, ‘No, no, he is one of us.’ Addressing the young man’s reliability because he also engaged in sexual activity with men, Nicolás’s expression points to the possibility of an emerging homosexual subculture in early modern Valencia.

[...]

Whereas many younger men were quite willing to engage in sexual practices such as mutual [[masturbation]] that did not necessarily denote any femininity on their part, they often rejected any thought of taking the passive role in anal sex, precisely because it would mark them as an emasculated being. Thus, when a twenty-six-year-old solicited a younger man for anal intercourse, the adolescent ‘became exasperated, saying that he was not a woman to be treated in such a fashion.’ Sometimes, the mere mention of anal sex could easily result in an abrupt change of attitude. Fourteen-year-old Juan Beltrán willingly masturbated Francisco Castello, an older farm labourer, but refused to consent, even if drowned, to ‘receiving it in the behind.’ Intercourse with older men concerned more than sexuality itself, implying powerful messages on gender identity.

[...]

The precocious and often violent sexual experimentation of children and adolescents also attest to the prevalence of this system of masculine prowess based on virility and dominance. Just as adolescents were often sodomized by adult men, they themselves turned on younger children, thus perpetuating the gendered system that informed these sexual practices. During harvest in the town of San Felipe, close to Valencia, fourteen-year-old Benito Campay and his friends spent the afternoon stocking wheat into his father’s storage. After having finished the chore, the young comrades, aged respectively sixteen, fourteen, twelve, ten and nine, proceeded to undress and masturbate each other. The next afternoon, all six of them once again convened in the same storage room and started masturbating when the eldest, named Pedro Juan, ‘started to throw them face down over the wheat and sodomize them.’ Pedro Juan thus reaffirmed his hierarchical position as the eldest and introduced the younger boys to the vagaries of the dominance and submission dichotomy.

[...]

Aside from the potentially dangerous social mixing that informal prostitution could afford, the shifting relationship between the adult partner and his adolescent protégé could result in an imbalance in normal age hierarchies. As much as the paying man deployed power over the young boy with whom he slept, so could the adolescent utilize the asset of his sexual desirability to his advantage. For instance, in 1760 both Juan Laure, a soldier in the Milan regiment stationed in Zaragoza, and Miguelín, his young lover whom he maintained, wound up together in jail. In a fit over Miguelín’s supposed infidelities, Juan complained to him, ‘Oh you rotted-ass fag, going to be fornicated by Viola and Bernaze, you already know that it cost me three pesetas to cure you the first time we met, and that since we have been together you have cost me more than two thousand reales.’ Yet despite the anger, Juan seemed so taken with Miguelín that a witness testified that by December and January, Juan subsisted on only bread and water so that Miguelín could take his share of soup and wine. Likewise, during the trial of Carlos Chamarinero, witnesses testified that upon meeting Carlos’s adolescent lover, Carlos told them that he gave the young boy one real a day just so that he would remain his friend. In these relationships, power flowed uneasily between the adult and teenage partner through the axis of money and desire, so that the normal subservience that could be expected from a young man towards an adult could often fall apart.
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[[File:Bartolomé Esteban Murillo - Head of a Boy.png|thumb|center|Head of a Boy by Bartolomé Esteban Murillo (1617–1682). Oil on canvas, 66.5 × 52 cm.]]

==See also==
*[[Adult friend (dictionary)]]
*[[Age of attraction (dictionary)]]
*[[Boylove]]
*[[Ephebophilia]]
*[[Loved boy (dictionary)]]
*[[Minor-attracted person (dictionary)]]
*[[Pedophilia]]
*[[Situational homosexuality (dictionary)]]
*[[Young friend (dictionary)]]

[[Category:Boylove Documentary Sourcebook]]
[[Category:Spain]]
[[Category:Sexuality]]
[[Category:LGBT articles]]

(Boylove Documentary Sourcebook) - About the Personal Life and Relationships of Agesilaus II

2024-10-09T07:50:14Z

Dandelion: Dandelion moved page (Boylove Documentary Sourcebook) - About the Personal Life of Agesilaus II to (Boylove Documentary Sourcebook) - About the Personal Life and Relationships of Agesilaus II without leaving a redirect

[[File:Spartan King Agesilaus.jpg|thumb|center|Agesilaus II (c. 444/443–360 BC). Detail of an engraving by Henry M. Paget. From Cassell's Illustrated Universal History, Vol. 1 (1882), by Edmund Ollier.]]

From Homosexuality in [[Ancient Greece|Greece]] and [[Ancient Rome|Rome]]: A Sourcebook of Basic Documents, edited by Thomas K. Hubbard (Berkeley: University of California Press, 2003). Footnotes omitted.

Note: According to the Life of Agesilaus (Early 2nd Century AD) by [[Plutarch]], the Spartan king in his youth, while going through the rigurous education system of the agoge, had been the [[eromenos]] of Lysander (d. 395 BC), a member of an aristocratic but poor family, who would later become the admiral that commanded the fleet in the Hellespont which defeated the Athenians at Aegospotami in 405 BC.<ref>http://data.perseus.org/citations/urn:cts:greekLit:tlg0007.tlg044.perseus-eng1:2.1</ref><ref>https://en.wikipedia.org/wiki/Agesilaus_II</ref><ref>https://en.wikipedia.org/wiki/Lysander</ref>

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<center>2.9 Xenophon, Agesilaus 5.4–6</center>

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Agesilaus was a king of Sparta from 399 to 360 B.C.E. and, like Cyrus, was praised by Xenophon as a model of the ideal ruler.
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[4] Is it not worth mentioning his self-control in erotic matters if for no other reason than one’s amazement at it? One would say that his holding off from those he did not desire was merely the act of an ordinary human. But he loved Megabates, the son of Spithridates, just as the most intense character would [[Spartan pederasty|love the most beautiful boy]]. When Megabates tried to kiss Agesilaus (since it is the custom among the [[Persian Empire|Persians]] to kiss those whom they honor), Agesilaus struggled with all his might not to be kissed. Isn’t this a mark of temperance and exceptional high-mindedness? [5] Since Megabates took it as a slight and no longer attempted to kiss him, Agesilaus spoke to one of his friends and asked him to persuade Megabates to “honor” him again. When his friend asked whether he would kiss the boy back, if Megabates should be persuaded, Agesilaus fell silent for a moment and then said, “Not by the twin gods, not even if I were to become the most handsome, strong, and swift man alive! Indeed, I swear by all the gods that I would rather fight the same struggle again than have everything I see turn to gold.” [6] I am not ignorant of what some people suspect in regard to these matters. But I at least think I know that more men are able to gain mastery over their enemies than over such appetites.
</div>

[[File:Drinking cup (kylix).jpg|thumb|center|Two male figures, nude except for short cloaks. Fragmentary drinking cup ([[Kylix (dictionary)|kylix]]) center by Makron. Greek, 5th century B.C. Greece, Attica, Athens. Ceramic, Red Figure. Boston, Museum of Fine Arts, RES.08.31e.]]

==References==
{{reflist}}

==See also==
*[[Symposium (Xenophon)]]
*[[Adult friend]]
*[[Athenian pederasty]]
*[[Cretan pederasty]]
*[[Ephebophilia]]
*[[Greek love]]
*[[Historical boylove relationships in ancient Greece]]
*[[Pederasty in ancient Greece]]
*[[Pedophilia]]
*[[Philosophy of ancient Greek pederasty]]
*[[Theban pederasty]]
*[[Young friend]]

==External links==
*[https://greek-love.com/antiquity/ancient-persia-pederasty PEDERASTY IN ANCIENT PERSIA (Greek Love Through the Ages)]
*[https://greek-love.com/antiquity/ancient-texts/plutarch-lives/agesilaos-plutarch-pederasty THE LIFE OF AGESILAOS BY PLUTARCH (Greek Love Through the Ages)]
*[https://greek-love.com/antiquity/greek-practices/pursuit-and-flight-by-sir-kenneth-dover PURSUIT AND FLIGHT BY SIR KENNETH DOVER (Greek Love Through the Ages)]
*[https://greek-love.com/antiquity/greek-practices/greeks-pedicate-loved-boys-pederasty DID THE GREEKS PEDICATE THEIR LOVED BOYS? (Greek Love Through the Ages)]

[[Category:Boylove Documentary Sourcebook]]
[[Category:Reference material on ancient Greece]]
[[Category:Biographical literature]]
[[Category:Historical literature]]

(Boylove Documentary Sourcebook) - "To an English Boy" by Hilary the Englishman, Early 12th Century (full-text poem)

2024-10-09T07:39:06Z

Dandelion: Corrected the name of an image file

[[File:Ganymede being abducted by Jupiter transformed into an eagle.png|thumb|center|[[Ancient Rome|Ancient Roman]] pavimental mosaic medallion depicting the abduction of [[Ganymede (mythology)|Ganymede]] by [[Zeus (mythology)|Jupiter]] transformed into an eagle (Early 3rd Century AD). Sousse, Archaeological Museum.]]

From "Medieval Latin Literature" by Thomas Stehling and James J. Wilhelm, in [[Homosexuality|Gay and Lesbian]] Poetry: An Anthology from Sappho to Michelangelo, edited by James J. Wilhelm (Abingdon, Oxon; New York: Routledge, 2013). First published in 1995 by Routledge.

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[2] To an English Boy 
Hail, handsome boy, you who seek no gain, 
Who think that to be purchased by a gift is the highest vice, 
In whom beauty and integrity choose their dwelling place, 
Whose appearance captures the eyes of all who see. 
Golden hair, beautiful face, and white neck, 
Soft, sweet conversation—why praise things one by one? 
You are completely handsome; there is no flaw in you— 
Except this worthless decision to devote yourself to chastity. 
When nature created you, it wavered for a moment, 
Deciding whether to produce you as a girl or a male. 
But while she fixed her mind on this choice, 
Look! you came forth, a boy born for all to see. 
Later, when she put her final touches on you, 
She marveled that she could have made such a creature. 
Yet it was true that nature had made one mistake: 
Assembling so many good things, she made you mortal. 
Any other mortal is worthless when compared to you, 
Whom nature made as a unique son for herself. 
You Beauty chooses as her very domicile; 
Your dear flesh shines as radiantly as the lily. 
Believe me, if the ancient times of Jove ever returned, 
Ganymede would no longer be Jove’s private servant; 
But you—swept away on high—would offer Jupiter 
Cups pleasing by day and draughts more pleasing by night. 
You stand out, an object honored by young men and girls; 
They sigh and long for you, knowing you are unique. 
Those who call you an Angle truly make a mistake—or sin. 
Let them reverse the vowel and call you “angel.”
</div>

[[File:Simeon Solomon - Angel Boy.png|thumb|center|Angel Boy (1895) by Simeon Solomon. Watercolor on paper, 18 × 13 cm. Private collection.]]

==See also==
*[[Adult friend (dictionary)]]
*[[Age of attraction (dictionary)]]
*[[Boylove]]
*[[Ephebophilia]]
*[[Greek love]]
*[[Loved boy (dictionary)]]
*[[Minor-attracted person (dictionary)]]
*[[Pederasty]]
*[[Pedophilia]]
*[[Young friend (dictionary)]]

==External links==
*[https://greek-love.com/europe-5th-17th-centuries/the-greek-love-poems-of-hilary-the-englishman THE GREEK LOVE POEMS OF HILARY THE ENGLISHMAN (Greek Love Through the Ages]

[[Category:Boylove Documentary Sourcebook]]
[[Category:United Kingdom]]‎
[[Category:France]]‎
[[Category:Medieval Latin literature]]‎
[[Category:Boylove in literature]]
[[Category:Poetry]]
[[Category:LGBT articles]]

(Boylove Documentary Sourcebook) - On the Onabasulu People of Papua New Guinea

2024-10-09T07:27:51Z

Dandelion: Dandelion moved page (Boylove Documentary Sourcebook) - On the Onabasulu of Papua New Guinea to (Boylove Documentary Sourcebook) - On the Onabasulu People of Papua New Guinea without leaving a redirect

[[File:Mount Bosavi -rim of crater-14Oct2008.jpg|thumb|center|Mount Bosavi, Southern Highlands Province, [[Papua New Guinea]] (2008).]]

From "Onabasulu Male [[Homosexuality]]: Cosmology, Affect and Prescribed Male Homosexual Activity among the Onabasulu of the Great Papuan Plateau" by Thomas M. Ernst, in Oceania, Vol. 62, No. 1 (September 1991).

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The need to inseminate young males is a cosmologically significant cultural imperative among the Onabasulu and across the eastern Papuan Plateau. It has a basis in conceptualizations of what males are, and how they become that. As in most New Guinean cultures with prescribed male homosexuality, it is believed that males cannot mature and reproduce without being inseminated by older males. Also, as I have observed, although insemination previously took place in male initiation rites, they were never the only context for insemination, even before they were discontinued. Male homosexual activity always exceeded the limits of ritual, and continued in the absence of ritual.

[...]

When people did speak generally about male homosexual practices, they evinced very strong feelings about their importance. A number of men told me that to have male children who were never inseminated would be like planting a garden and not cultivating it. They were to a person adamant that whatever the previous fate of male initiation, insemination practices would continue.

These practices are uniquely Onabasulu, in that they differ from the practices of neighbouring groups, the [[Kaluli]] and the [[Etoro]]. The former inseminate youths by [[anal intercourse]] (Schieffelin 1978), and the latter by [[fellatio]] (Kelly 1977: 16). The Onabasulu rub the semen on the skin of the youth after he has [[Masturbation|masturbated]] the inseminator. The knees, elbows, sides of the torso and the buttocks are the areas specifically anointed. Application to the skin—which is itself, as throughout Melanesia, an indicator of the degree of a person’s well being—is a common Onabasulu method of applying medicines.

[...]

In many cases of homosexual activity, a special and long term relationship develops between an older man and a youth. The former becomes the primary, if not exclusive, inseminator of the youth. The relationship may last until the youth’s marriage, when he will inseminate someone else. The same regulatory rules which apply to heterosexual marriages apply to the homosexual relationships. This is interesting in that the homosexual relationships are not spoken of as marriages explicitly, and illicit heterosexual relationships do not, if rumour (and the boasting of young men) is even partially believable, necessarily follow rules of correct marriage partnerships. There is no explicit injunction to inseminate wife’s brother as is found among the Etoro (Kelly 1976:52, n.6). Such an explicit injunction might rob the Onabasulu relationships of much of their appeal and subtlety. Affinity is a factor, however. A young man may very likely be from a lineage into which the older man has married. Also, it may help chances of achieving a desired marriage to a second wife if a prior homosexual relationship is established with her ‘actual’ or close patrilateral classificatory brother. One relationship which I observed fairly closely from its inception could be seen in this light. The older man tried unsuccessfully to take a close lineage sister of the youth with whom he was in the homosexual relationship as a second wife. To apply this factor as the only, the major, or in some way most ‘real’ motive, however, does a disservice to the complexity of the relationship (and, as importantly, is bad anthropology, as it implies a strategic intention which cannot be verified without examining indigenous theories of motive). The marriage never eventuated, and from the beginning had little chance, but the relationship between the two males was a long and close one.

[...]

Homosexual partners among the Onabasulu court each other. The young man will act coquettishly and the older man will also flirt. They will exchange small gifts such as woven leg bands, seek each other’s company and engage in much casual body contact as preliminary to the full development of the relationship. Thus, the relationships are entered into in the way that most men would like to enter into marriage relationships with women. This dimension of the relationship, would not be possible if there were explicit prescription of partners, or even if considerations of established or future affinal relationships were primary. This is the sense in which an explicit injunction might rob the relationship of subtlety. Of course, because of the important social and political consequences of each marriage, men can only rarely establish relationships with wives in this way.

I saw a relationship develop between two people with whom I was friendly. The youth was about 12–14 years old and the older married man about 21–23. The young man began to act coy and sometimes flirtatious around his potential partner. The older man acted indulgently and occasionally flirtatiously in return, indicating his interest. Actually in this case, as probably in most, it was difficult to decide who was the initiator. For the observer, such an attribution is always retrospective, for both parties are responding to each other by the time notice is taken. In the case at hand, the youth responded to and firmly established the special relationship by presenting gifts of woven leg bands to the married man. By the time he enters such a relationship, a youth has probably already had some homosexual experience.

[...]

Homosexual relationships among Onabasulu males may last varying lengths of time. But they are usually ended by the time a youth marries, when he is supposedly mature and has begun losing semen in heterosexual intercourse. The friendships that are established in the relationships are usually permanent, even when not formalized in another context, e.g. by the two being brothers-in-law. The brother-in-law relationship is one of mutual support and with a heavy content of joking through sexual play. I recorded one case in which the relationship in its sexual aspect seemed exceptionally long term. The older man, a widower with few affines or close consanguines, took on some of the obligations of father or older brother to his orphaned partner who had no close siblings. He was trying desperately to find a wife for his young lover, the only person to whom he was close. Others recognized his position as a difficult and perhaps tragic one, for if he was successful in finding a wife for his young partner, he would transform the nature of their long term relationship. This makes more obvious the parallels with a parent-child relationship (excluding the explicit sexuality in the former, however). These parallels both emphasise a nurturing element and indicate a contrast with a marriage relationship. Marriage relationship, unlike that of inseminator-inseminated, or parent-child, does not ideally (even if sadly) end, (or become transformed and attenuated) on the maturation of one party. The homosexual relationships, then, have some of the affective load of marital and parent-child relationships and could profitably be considered in any analysis of (male) [[Incest|incestuous]] affect.

The Onabasulu believe that (a) every ejaculation is one more step in male physical decline; (b) youths must, however, be inseminated if they are to mature properly; and (c) women must be impregnated if life is to continue. Against this background, close relationships are formed. Both male homosexual relationships and husband-wife relationships have a major sexual component. Such tenderness and warm affect as are found in these relationships, (and both kinds are often of this character), stem in great part from their sexual nature. Men speak far more frequently of the necessity to inseminate youths than of their own physical decline. The decline is something brought to mind when men age, as they become more easily short of breath, as they weary more easily. It is not directly experienced by younger men. Despite it, sexual relationships are highly prized aspects of a person’s life.

[...]

Although Onabasulu practices are not ‘ritualized’ homosexuality, they are culturally imperative and a part of specific cosmological and social configurations. As such, they are interestingly comparable to male homosexual activity elsewhere in Melanesia. Aspects of cosmology are imbedded in intimate, personal, everyday life, and therefore are experienced and available for reflection. The growth of youths adds an empirical accent of reality to that cosmology (see Schutz 1964). But the cosmology need not be totally manifest in every act. The Onabasulu can preclude complex ramification while retaining the significance of these acts by giving a discursive and instrumental response to questions about practice, whether the anthropologist’s or their own. They usually say they inseminate boys to make them grow, just as they say they chew an aromatic bark and spit it on an infant just to stop its crying. Finally, despite the cultural imperative to inseminate youths and its conceptual relationship to decay, the practice becomes more than ‘duty’. The sexual intimacy established forms, partly in its own right, the basis for complex, affectively warm and tender relationships.
</div>

[[File:Portrait of profile of Papua New Guinean boy, seated, wearing neck ornament, armlet, skirt with belt.png|thumb|center|Portrait of profile of Papua New Guinean boy, seated, wearing neck ornament, armlet, skirt with belt (Late 19th Century). Photographic print made by Henry King Studio. Rev. James Chalmers Collection, British Museum, London.]]

==See also==
*[[Gebusi]]
*[[Adult friend (dictionary)]]
*[[Age of attraction (dictionary)]]
*[[Boylove]]
*[[Ephebophilia]]
*[[Loved boy (dictionary)]]
*[[Minor-attracted person (dictionary)]]
*[[Pederasty]]
*[[Pedophilia]]
*[[Young friend (dictionary)]]

==External links==
*[https://greek-love.com/media/PDFs/Onabasulu.Male.Homosexuality.pdf Onabasulu Male Homosexuality: Cosmology, Affect and Prescribed Male Homosexual Activity among the Onabasulu of the Great Papuan Plateau by Thomas M. Ernst (PDF)]

[[Category:Boylove Documentary Sourcebook]]
[[Category:Papua New Guinea]]
[[Category:Ethnic groups]]
[[Category:Anthropological literature]]
[[Category:Sexuality]]

(Boylove Documentary Sourcebook) - The "Masri" Dancing Boys of the Makassarese People of Southern Sulawesi

2024-10-09T07:27:48Z

Dandelion: Dandelion moved page (Boylove Documentary Sourcebook) - The "Masri" Dancing Boys of the Makassarese of Southern Sulawesi to (Boylove Documentary Sourcebook) - The "Masri" Dancing Boys of the Makassarese People of Southern Sulawesi without leaving a redirect

[[File:COLLECTIE TROPENMUSEUM De voorgevel van een Makassaars huis in Makassar. TMnr 60041778.jpg|thumb|center|The facade of a Makassarese house in Makassar (circa 1920). Celebes (Sulawesi), Dutch East Indies ([[Indonesia]]). Tropenmuseum–Collectie Stichting Nationaal Museum van Wereldculturen, Amsterdam.]]

From "Transvestitism and the Religious Hermaphrodite in Indonesia" (1954) by Justus M. van der Kroef, in Asian [[Homosexuality]], edited by Wayne R. Dynes and ‎Stephen Donaldson, Studies in Homosexuality (New York; London: Garland Publishing, 1992). Footnote omitted.

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Though perhaps scientifically unwarranted, in view of the paucity of the data, it is tempting nevertheless to suggest the existence of a [[Bisexuality|bisexual]]—homosexual, hermaphroditic strain in the autochthonous religion and culture of the Makassarese, an androgynous “archetype” perhaps in the Jungian sense, which periodically projects itself in various forms of cultural expression. How else to explain the startling success of the so-called masri dance in this culture? This dance, which appears to have become known in southern Sulawesi about 1928, and is most probably a foreign import, involves boy dancers between the ages of 8 and 12, who on the beat of a rabana (drum) accompanied by a violin, dance in simple rhythmic manner, reciting all the while the kelong (four-line verses used in the courting of young men and women). The boy dancers are dressed somewhat like women, a long white shawl covers part of their faces like a veil. The main purpose of the dance is “sexual incitement, emanating from the combination of verse, rhythm and the young boys half dressed as women”. The audience, significantly, consist primarily of married men, who show their approval by slipping often large amounts of money into the necks of the young boys. The dance enjoyed an unprecedented popularity and continues to do so apparently until this day.
</div>

[[File:Postcard showing native Indonesian boys performing the Ganrang Bulo dance.png|thumb|center|Postcard showing native Indonesian boys performing the Ganrang Bulo dance. South Sulawesi, 1970s.]]

==See also==
*[[Bacha bazi]]
*[[Köçek]]
*[[Adult friend (dictionary)]]
*[[Age of attraction (dictionary)]]
*[[Boylove]]
*[[Loved boy (dictionary)]]
*[[Minor-attracted person (dictionary)]]
*[[Pederasty]]
*[[Pedophilia]]
*[[Young friend (dictionary)]]

[[Category:Boylove Documentary Sourcebook]]
[[Category:Indonesia]]
[[Category:Ethnic groups]]
[[Category:Dance]]
[[Category:Anthropological literature]]
[[Category:Sexuality]]
[[Category:LGBT articles]]

(Boylove Documentary Sourcebook) - The "Bau a" Ceremonial Hunting Lodge of the Kaluli People of Papua New Guinea

2024-10-09T07:27:42Z

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[[File:Didessa village, Kaluli ethnic group, Mt. Bosavi region, Papua New Guinea.png|thumb|center|Photograph taken in 1966 at Didessa village, [[Kaluli]] ethnic group, Mt. Bosavi region, [[Papua New Guinea]].]]

From "The Bau a Ceremonial Hunting Lodge: An Alternative to Initiation" by Edward L. Schieffelin, in Rituals of Manhood: Male Initiation in Papua New Guinea, edited by Gilbert H. Herdt (New Brunswick, New Jersey: Transaction Publishers, 1998), originally published in 1982 by University of California Press.

Note: The following information relies on firsthand accounts given by people who witnessed the practice in question before it was discontinued.<ref>Edward L. Schieffelin, "The Bau a Ceremonial Hunting Lodge: An Alternative to Initiation"; Gilbert H. Herdt, ed., Rituals of Manhood (New Brunswick, New Jersey: Transaction Publishers, 1998), pp. 156–157.</ref>

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This essay concems the bau a, a bachelor men’s ceremonial hunting lodge that was held periodically before European contact by the Kaluli, Onabasulu and [[Etoro]] peoples of the Papuan Plateau in Papua New Guinea. The bau a exhibited many features typical of a male initiation program, including the seclusion of the members, ritual activity aimed at promoting growth and enhancing manly qualities, and the teaching of secret lore. It also heightened the reputation of its leaders and of the sponsoring community, encouraged social integration and cessation of ﬁghting over a wide area, and formed part of an ongoing, large-scale ceremonial cycle of food exchange.

[...]

The bau a itself was an oval building constructed on the ground, in which the membership performed hunting magic and slept for part of the period of their ritual seclusion. The membership ranged from boys of eight or nine years old to bachelors of around twenty-eight. The period of seclusion was about ﬁfteen months. The major criterion for admission, apart from being able to trace some kinship connection to the sponsoring community, was that the individual had never been sexually involved with a woman. The major activity of the bau a, to which most of the rituals pertained and to which all other beneﬁts were in one way or another related, was hunting. The game, principally marsupials of moderate size, was smoked and accumulated in a smoking rack in the bau a in preparation for a large-scale distribution at the climactic ceremony that marked the young men’s coming out of seclusion.

[...]

In conversing about the bau a, my informants’ eyes would shine; their voices would become excited or drop to low, mysterious whispers. Clearly they felt their experiences in the bau a were among the high points of their lives.

A bau a was believed to promote the growth of the young boys (about ten to fourteen years old) and to induce strength and attractively light skin color for the youths and bachelors. It was also believed to ward off sickness and death by quieting the appetites of witches in the surrounding communities. In addition, it led to a general suspension of hostilities and revenge killings among longhouse communities during the time it was in session. Finally, it represented a special relationship between men and the mɛmul spirits of Mount Bosavi.

[...]

Bachelors and boys carried out grueling hunting expeditions from early in the morning until late in the afternoon most days. Hunting groups ranged considerable distances over the Papuan Plateau, made week-long expeditions to the forested slopes of Mount Bosavi, and traveled to the lands south of the mountain at the headwaters of the Turama river. Youths and boys thus developed extensive knowledge of the habits of animals and a familiarity with the forest geography over a wide area outside the conﬁnes of their own longhouse territories. Because of their ritual status, bau a youths always could pass through other longhouse areas safe from attack.

While the characteristics of endurance and knowledge of the forest were developed in hunting, self-control was encouraged within the bau a itself. Self-control was more than a matter of strict ritual avoidance of women (a stricture that was checked for each youth and young man periodically by divination). It also pertained to social harmony among the inmates. Argument and angry words between bau a youths were strongly censured, and if frequent, or if a ﬁght erupted, the offenders would be expelled by the bau a leader and sent back in disgrace to their longhouses.

The growth of young boys who were around the age of [[puberty]] was encouraged specifically by [[Pederasty|pederastic]] [[Homosexuality|homosexual]] intercourse with some of the older bachelors. Kaluli believe that girls attain full maturity as women by natural growth but that boys cannot do so without being given a “boost,” as it were, by the semen of older men. This pederasty was considered a major male secret vis-à-vis the women, and it was generally regarded with embarrassment and lascivious humor among the men themselves. Homosexual intercourse for boys also took place in everyday life beyond the bau a context whenever a boy reached the age of about ten or eleven. At that time, his father would choose a suitable partner to inseminate him, and the two would meet privately in the forest or a garden house for intercourse over a period of months or years. Less frequently a boy might choose his own inseminator, although this was risky: if the man was a witch, his semen would turn the boy into one too. In the bau a, boys were inseminated “openly” (that is, they were inseminated by their homosexual partner after lights out in the close, crowded, smoky darkness of the bau a while the rest of the exhausted hunters were thought to be asleep). A few of the bachelors came to the bau a specifically to act as inseminators, and fathers sometimes assigned their sons to one or the other of them. Other lads chose their own inseminators from among the older bachelors (or bachelors chose them) and formed specific liaisons for a while. Side by side with the serious business of hunting, pederastic intercourse was a marked feature of the bau a which men chuckled over self-consciously in reminiscence.

[...]

It is difﬁcult to assess what women felt about the bau a. They publicly maintained the stance that it was an affair of the men and that they did not know anything about it. Actually, I discovered that many older women appeared to have a fairly good idea about what went on with regard to the more obvious hunting and homosexual activities (though not the secret ritual details). As audience to the whole performance, however, they went along with its disguises and pretended they knew nothing. The point here is that part of the importance of the bau a for the men lay in the way it was meant to frighten and mystify the women and to impress them with male mystique, a cultural ideal in which, to some extent, everyone believes. It is the same mystique and attraction that could cause a woman to lose her heart to a dancer at a public ceremony and elope by following him home (Schieffelin 1976:24).

[...]

The continual hunting over wide ranges of forest, the growth-stimulating pederasty in the bau a, the ritual discipline and unity of purpose, the vigorous manly ethos and mystification of women—all came together under the auspices of the mɛmul spirits to form a kind of sacralized paradigm of masculine productivity and the manly life. In this sense it expressed what men liked best about themselves, what they stood for and wanted to be.
</div>

[[File:Kaluli tribesman dressed for a special occasion from Sugu village.png|thumb|center|Kaluli tribesman dressed for a special occasion from Sugu village, Mount Bosavi, Southern Highlands Province of Papua New Guinea.]]

==References==
{{reflist}}

==See also==
*[[Gebusi]]
*[[Adult friend (dictionary)]]
*[[Age of attraction (dictionary)]]
*[[Boylove]]
*[[Loved boy (dictionary)]]
*[[Minor-attracted person (dictionary)]]
*[[Pedophilia]]
*[[Young friend (dictionary)]]

==External links==
*[https://greek-love.com/oceania/kaluli-new-guinea-pederasty THE KALULI OF NEW GUINEA (Greek Love Through the Ages)]

[[Category:Boylove Documentary Sourcebook]]
[[Category:Papua New Guinea]]
[[Category:Ethnic groups]]
[[Category:Anthropological literature]]
[[Category:Sexuality]]

(Boylove Documentary Sourcebook) - About the Personal Life and Relationships of Johann Joachim Winckelmann

2024-10-06T01:17:08Z

Dandelion: Dandelion moved page (Boylove Documentary Sourcebook) - About the Personal Life of Johann Joachim Winckelmann to (Boylove Documentary Sourcebook) - About the Personal Life and Relationships of Johann Joachim Winckelmann without leaving a redirect

[[File:Johann Joachim Winckelmann (Raphael Mengs after 1755).jpg|thumb|center|Johann Joachim Winckelmann (ca. 1777) by Anton Raphael Mengs. Oil on canvas, 63.5 × 49.2 cm (New York, United States: Metropolitan Museum of Art).]]

From Secreted Desires: The Major [[Uranian poetry|Uranians]]: Hopkins, Pater and [[Oscar Wilde|Wilde]] by Michael Matthew Kaylor (Brno, Czech Republic: Masaryk University Press, 2006). Footnotes omitted.

Note: Winckelmann became a private tutor to Peter Lamprecht in 1742, when the former was aged twenty-five and the latter fourteen.<ref>Robert Aldrich and Garry Wotherspoon, eds., Who's Who in Gay and Lesbian History: From Antiquity to World War II, 2nd ed. (London; New York: Routledge, 2002), p. 578.</ref>

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After being appointed to tutor Friedrich Wilhelm Peter Lamprecht (1728-97), son of the chief magistrate of Hadmersleben, in Sachsen Anhalt, [[Germany]], Winckelmann soon exceeded his tutorial role, his illicit ‘friendship’ with the younger Lamprecht evolving into ‘the great love of Winckelmann’s life’. This situation became ‘a composition in pedagogy and passion’, such that ‘when Winckelmann left the Lamprecht family house in the spring of 1743 to take up a position as assistant headmaster in a school in Seehausen, the young Lamprecht followed, taking up residence in Winckelmann’s room and continuing with his lessons’ for the next five years, lessons flushed with a ‘desire that blends eros, pedagogy, and aesthetics’.
</div>

[[File:Nicolaus Mosman and Niccolò Mogalli - Engraving after an ancient Roman marble bas-relief of Antinous as Vertumnus, the god of seasons. From Unpublished Ancient Monuments, Explained and Illustrated by Johann Joachim Winckelmann, 1767.png|thumb|center|Engraving after an [[Ancient Rome|ancient Roman]] marble bas-relief of the Bithynian [[Ancient Greece|Greek]] youth [[Antinous]], beloved of the emperor [[Hadrian]], as Vertumnus, the god of seasons, located at the Villa Albani in Rome, Italy. Drafted by Nicolaus Mosman and etched by Niccolò Mogalli. From Unpublished Ancient Monuments, Explained and Illustrated (Monumenti antichi inediti, spiegati ed illustrati, 1767) by Johann Joachim Winckelmann (1717–1768).]]

==References==
{{reflist}}

==See also==
*[[Adult friend (dictionary)]]
*[[Age of attraction (dictionary)]]
*[[Boylove]]
*[[Ephebophilia]]
*[[Greek love]]
*[[Loved boy (dictionary)]]
*[[Minor-attracted person (dictionary)]]
*[[Pederasty]]
*[[Pedophilia]]
*[[Young friend (dictionary)]]

[[Category:Boylove Documentary Sourcebook]]
[[Category:Germany]]
[[Category:LGBT articles]]

(Boylove Documentary Sourcebook) - About the Personal Life and Relationships of T. H. White

2024-10-06T01:11:07Z

Dandelion: Dandelion moved page (Boylove Documentary Sourcebook) - About the Personal Life of T. H. White to (Boylove Documentary Sourcebook) - About the Personal Life and Relationships of T. H. White without leaving a redirect

[[File:Terence Hanbury White (1906–1964).png|thumb|center|Terence Hanbury "Tim" White (1906–1964).]]

From T. H. White: A Biography by Sylvia Townsend Warner (New York: Viking Press, 1968), originally published in 1967 in [[United Kingdom|England]] by Jonathan Cape with Chatto & Windus.

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This year, as well as entertaining three lots of deaf-and-blind visitors, he was housing an overﬂow of summer children.

<blockquote>
September 17th, 1957. 
Tomorrow my enchanting brace of boys, who have filled this house with noise, vulgarity, Gilbert and Sullivan and pure happiness for three weeks, go home to London. It has been my happiest summer since I don’t remember when. Happiness is a dangerous thing to play with.

September 18th, 1957. 
I can’t write about the important part of this summer, because I have fallen in love with Zed. On Braye Beach with Killie waved and waved to the aircraft till it was out of sight – my wild geese all gone and me a lonely old Charlie on the sands who had waddled down to the water’s edge but couldn’t fly. It would be unthinkable to make Zed unhappy with the weight of this impractical, unsuitable love. It would be against his human dignity. Besides, I love him for being happy and innocent, so it would be destroying what I loved. He could not stand the weight of the world against such feelings – not that they are bad in themselves. It is the public opinion which makes them so. In any case, on every score of his happiness, not my safety, the whole situation is an impossible one. All I can do is to behave like a gentleman. It has been my hideous fate to be born with an infinite capacity for love and joy with no hope of using them.

I do not believe that some sort of sexual relations with Zed would do him harm – he would probably think and call them t’rific. I do not think I could hurt him spiritually or mentally. I do not believe that perverts are made so by seduction. I do not think that sex is evil, except when it is cruel or degrading, as in rape, [[sodomy]], etc., or that I am evil or that he could be. But the practical facts of life are an impenetrable barrier – the laws of God, the laws of Man. His age, his parents, his self-esteem, his self-reliance, the process of his development in a social system hostile to the heart, the brightness of his being which has made this what a home should be for three whole weeks of utter holiday, the fact that the old exist for the benefit of the young, not vice versa, the factual impossibilities set up by law and custom, the unthinkableness of turning him into a lonely or sad or eclipsed or furtive person – every possible detail of what is expedient, not what is moral, offers the fox to my bosom, and I must let it gnaw.
</blockquote>

He could not still his heart. During the next four years he was to live at the mercy of a love which could only be expressed, in falsities, which he dared not let out of his sight, which he could not trust, could not renounce, could not forego without sinning against his own nature, could not secure. He was totally involved; his best and his worst, his solicitude for what was young and wild and dauntless and dependent and had to be fed on the best beefsteak, his passion to impart and educate and oversee, his craving which thirty years earlier it had been so easy to voice in that inquiry to Potts: ‘How is Mary? Has she had any of those children yet – of which she promised me one for immoral purposes?’ His life on Alderney with its ownerships and neighbourlinesses, above all his success with the deaf/blind, had almost abolished his sense of insecurity. Now it was back, with every ingenuity of suspicion and self-pity, and became paranoia.

Meanwhile, he was only at the beginning, thinking he could reason himself into some sort of order and hoping for a letter.
</div>

[[File:James Andrew Arlott (Zed) as a choirboy at age 11, 1956.png|thumb|center|James "Jimmy" Andrew Arlott ("Zed") as a choirboy in 1956, aged 11.]]

==External links==
*[https://greek-love.com/modern-europe/great-britain/t-h-white-1906-64 T. H. WHITE 1906-64 (Greek Love Through the Ages)]

[[Category:Boylove Documentary Sourcebook]]
[[Category:United Kingdom]]
[[Category:LGBT articles]]

(Boylove Documentary Sourcebook) - About the Personal Life and Relationships of Benjamin Britten

2024-10-06T01:10:26Z

Dandelion: Dandelion moved page (Boylove Documentary Sourcebook) - About the Personal Life of Benjamin Britten to (Boylove Documentary Sourcebook) - About the Personal Life and Relationships of Benjamin Britten without leaving a redirect

[[File:Benjamin Britten 1951.png|thumb|center|[[Benjamin Britten]] in 1951.]]

From Britten's Children by John Bridcut (London: Faber & Faber, 2010), first published in [[United Kingdom|England]] in 2006.

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The Turn of the Screw is arguably the most tautly and ingeniously constructed of all his operas, both musically and dramatically. Britten had been ill for several months with bursitis in his right shoulder, which meant he was unable to use his right arm. He had not composed anything of substance since the completion of Winter Words the previous September. His infatuation with David Hemmings perhaps spurred his creativity after a period of enforced idleness, just as Aschenbach’s creative paralysis was unlocked by his obsession with Tadzio. It was another foretaste of [[Death in Venice (book)|Death in Venice]] some twenty years later.

The infatuation (and it is Hemmings’s own word) lasted for most of the two years he worked with Britten. Charles Mackerras, who conducted at Aldeburgh in the mid-1950s, saw it at first hand. ‘David Hemmings was an extremely good-looking young chap and he also very much played up to Ben’s obvious adoration of him, and drank it in. You know how a person looks at someone if they’re in love with them – their face lights up when he or she comes into the room, and they give them precedence in everything. Ben’s behaviour was so much that of the besotted lover that one thought that maybe he might have behaved improperly with him eventually. But if we can believe David Hemmings (and I do), there was no “hanky-panky” at all. Obviously it was a sexual attraction but I’m sure that it was never actually fulﬁlled.’
</div>

[[File:David Hemmings in Venice (1953).png|thumb|center|David Hemmings in Venice, Italy (September 1953).]]

==External links==
*[https://greek-love.com/modern-europe/great-britain/benjamin-britten-and-david-hemmings-1953-55 BENJAMIN BRITTEN AND DAVID HEMMINGS 1953-55 (Greek Love Through the Ages)]
*[https://youtube.com/watch?v=t1AClR0PNQk Britten's Children: DVD Trailer (Youtube)]
*[https://youtube.com/watch?v=jE29gzb129M Britten: The Turn of the Screw, Op.54 / Act One - Interlude: Variation V - Scene 6: The Lesson (Youtube)]

[[Category:Boylove Documentary Sourcebook]]
[[Category:United Kingdom]]‎
[[Category:Music]]‎
[[Category:LGBT articles]]

Tanbur (musical instrument category)

2022-07-25T20:25:26Z

Dandelion: Created page with "The term '''''tanbur''''' (Persian: تنبور, pronounced [t̪ʰænˈbuːɾ, t̪ʰæmˈbuːɾ]) can refer to various long-necked string instruments originating in Mesopotamia, South or Central Asia.<ref>Scheherezade Qassim Hassan; Morris, R. Conway; Baily, John; During, Jean (2001). "Tanbūr". In Sadie, Stanley; Tyrrell, John (eds.). ''The New Grove Dictionary of Music and Musicians''. Vol. xxv (2nd ed.). London: Macmillan. pp. 61–62.</ref> According to the ''New Grov..."

The term '''''tanbur''''' (Persian: تنبور, pronounced [t̪ʰænˈbuːɾ, t̪ʰæmˈbuːɾ]) can refer to various long-necked string instruments originating in Mesopotamia, South or Central Asia.<ref>Scheherezade Qassim Hassan; Morris, R. Conway; Baily, John; During, Jean (2001). "Tanbūr". In Sadie, Stanley; Tyrrell, John (eds.). ''The New Grove Dictionary of Music and Musicians''. Vol. xxv (2nd ed.). London: Macmillan. pp. 61–62.</ref> According to the ''New Grove Dictionary of Music and Musicians'', "terminology presents a complicated situation. Nowadays the term tanbur (or tambur) is applied to a variety of distinct and related long-necked lutes used in art and folk traditions. Similar or identical instruments are also known by other terms." These instruments are used in the traditional music of Iran, [[India]], Kurdistan, Armenia, [[Afghanistan]], Azerbaijan (especially Avar community), Pakistan, Turkey, Tajikistan, Kazakhstan, and Uzbekistan.<ref>[http://atlasofpluckedinstruments.com/middle_east.htm|"ATLAS of Plucked Instruments – Middle East"]. ATLAS of Plucked Instruments. [https://web.archive.org/web/20130116041955/http://www.atlasofpluckedinstruments.com/middle_east.htm| Archived] from the original on January 16, 2013. Retrieved February 27, 2013.</ref><ref>[http://atlasofpluckedinstruments.com/central_asia.htm|"ATLAS of Plucked Instruments – Central Asia"]. ATLAS of Plucked Instruments. [https://web.archive.org/web/20110521221847/http://www.atlasofpluckedinstruments.com/central_asia.htm| Archived] from the original on May 21, 2011. Retrieved February 27, 2013.</ref><ref>McCollum, Jonathan (2014). "''Tambur(iv) [tampur, tanbur, tanpur]''." ''New Grove Dictionary of Musical Instruments. Second Edition''. Oxford University Press. ISBN 9780199743391.</ref>

==Legendary origin==
In the ''Encompasser of the Arts and Consoler of the Grief-Stricken'', an 11th-century Egyptian Arabic music dictionary by Ibn al-Ṭaḥḥān, a Fatimid court singer, lutenist and composer, the entry dedicated to the tanbur (which assembles information from previous works by the scholars Ibn Khurdādhbih and Ibn Salama) attributes the invention of the instrument to the people of [[Sodomy|Sodom]]. According to said entry, "if they [[Pederasty in the Middle East and Central Asia|liked a beardless young boy (''ghulām amrad'')]], they would attract him by playing the ''ṭunbūr'' until he learned to play it".<ref>Ibn al-Ṭaḥḥān, ''Ḥāwī l-Funūn wa-Salwat al-Maḥzūn, Encompasser of the Arts and Consoler of the Grief-Stricken by Ibn al-Ṭaḥḥān'' (11th Century), trans. George Dimitri Sawa, part of the ''Islamic History and Civilization'' series (Leiden, Netherlands; Boston, Massachusetts: Brill, 2021), p. 269.</ref>

==References==
{{reflist}}

[[Category:Iran]]
[[Category:India]]
[[Category:Afghanistan]]
[[Category:Turkey]]
[[Category:Music]]

(Boylove Documentary Sourcebook) - The Age Range for Young Male Beloveds as Given in a Poem by Strato

2022-06-29T07:57:38Z

Dandelion: Added a note before the excerpt, along with references, and changed the placement of two internal links

[[File:Warren Cup Scene B 20thCentury london British Museum.jpg|thumb|center|A beardless youth engaging in [[Anal_intercourse|anal sex]] with a boy. [[Warren Cup]]. Roman silver goblet with relief decoration of [[Homoerotic (dictionary)|homoerotic]] scenes, ca. 15 BC–15 AD. Said to be from Bittir (ancient Bethther), near Jerusalem. London, British Museum, 1999,0426.1.]]

From [[Homosexuality]] in [[Ancient Greece|Greece]] and [[Ancient Rome|Rome]]: A Sourcebook of Basic Documents, edited by Thomas K. Hubbard (Berkeley: University of California Press, 2003). Footnote omitted.

Note: In the original ancient Greek text of this poem by [[Straton of Sardis|Strato]], the first age of his preferred time-span for [[Eromenos|eromenoi]] is given by the term δωδεκέτους, a masculine adjective meaning "twelve years old";<ref>https://lsj.gr/wiki/%CE%B4%CF%89%CE%B4%CE%B5%CE%BA%CE%AD%CF%84%CE%B7%CF%82</ref> the word used for the second age is τρισκαιδεκέτης, a masculine noun signifying "thirteen years old";<ref>http://www.perseus.tufts.edu/hopper/morph?l=triskaideke%2Fths&la=greek&can=triskaideke%2Fths0&d=Perseus:text:1999.04.0058:entry=triskaideke/ths&i=1</ref> the expression given for the third age, δὶς ἑπτὰ, means "twice seven",<ref>https://en.wiktionary.org/wiki/%CE%B4%CE%AF%CF%82</ref><ref>https://en.wiktionary.org/wiki/%E1%BC%91%CF%80%CF%84%CE%AC</ref> hence "fourteen"; and the expression used for the fourth age, τρίτης πεντάδος, signifies "third pentad",<ref>https://en.wiktionary.org/wiki/%CF%84%CF%81%CE%AF%CF%84%CE%BF%CF%82</ref><ref>https://en.wiktionary.org/wiki/%CF%80%CE%B5%CE%BD%CF%84%CE%AC%CF%82</ref> hence "fifteen". The terms given for the fifth and sixth ages are both ordinal adjectives: ἑξεπικαιδέκατον, meaning "sixteenth";<ref>https://en.wiktionary.org/wiki/%CE%B5%CC%94%CE%BA%CE%BA%CE%B1%CE%B9%CE%B4%CE%B5%CC%81%CE%BA%CE%B1%CF%84%CE%BF%CF%82</ref> and ἑβδόματον δὲ καὶ δέκατον, signifying "seventh and tenth",<ref>https://hellas.bab2min.pe.kr/hk/ebdomatos?l=en </ref><ref>https://hellas.bab2min.pe.kr/hk/dekatos?l=en&form=de/katon&q=de%2Fkaton</ref> hence "seventeenth". While the presence of ordinal numerals could theoretically suggest the use of inclusive counting (by which the sixteenth year would be equivalent to age fifteen, and the seventeenth year to age sixteen), according to W. S. Barrett, although the practice was customary in ancient Greece, its application was not without discrepancies; for example, a switching of counting methods occurs in Strophe 3 of "Olympian Ode 8" by Pindar, in which exclusive reckoning is used when pertaining to the first generation of Aeacus' descendants, whereas inclusive reckoning is applied instead when mentioning the fourth generation (i. e., his great-grandsons).<ref>W. S. Barrett, Greek Lyric, Tragedy, and Textual Criticism: Collected Papers, ed. M. L. West (Oxford; New York: Oxford University Press, 2007), pp. 159–160.</ref>

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<div style="font-size:92% ">
Strato wrote during the time of the Roman emperor [[Hadrian]] (117–38 C.E.) and compiled a collection of his own and earlier poets’ [[Pederasty in ancient Greece|pederastic]] epigrams.
</div>

[...]

<center>6.60 Strato, AP 12.4</center>

I delight in the prime of a twelve-year-old, 
But thirteen is more desirable than this. 
He who masters twice seven has a sweeter flower of Love; 
The one beginning thrice five is more delightful still. 
The sixteenth is the year of the gods; the seventeenth 
Is not for me to seek, but for [[Zeus (mythology)|Zeus]]. 
But if one has desire for those yet older, no longer does he play, 
But he now seeks the one “answering him back.”
</div>

[[File:Warren Cup Scene A 20thCentury london British Museum.jpg|thumb|center|A bearded man engaging in anal sex with a beardless youth. Warren Cup. Roman silver goblet with relief decoration of homoerotic scenes, ca. 15 BC–15 AD. Said to be from Bittir (ancient Bethther), near Jerusalem. London, British Museum, 1999,0426.1.]]

==References==
{{reflist}}

==See also==
*[[Puerilities: Erotic Epigrams of "The Greek Anthology" (book)]]
*[[Adult friend (dictionary)]]
*[[Age of attraction (dictionary)]]
*[[Boylove]]
*[[Catamite]]
*[[Ephebophilia]]
*[[Erastes]]
*[[Greek love]]
*[[Historical boylove relationships in ancient Greece]]
*[[Historical boylove relationships in ancient Rome]]
*[[Loved boy (dictionary)]]
*[[Minor-attracted person (dictionary)]]
*[[Pedophilia]]
*[[Philosophy of ancient Greek pederasty]]
*[[Young friend (dictionary)]]

==External links==
*[https://greek-love.com/antiquity/ancient-texts/the-boyish-muse/straton THE EPIGRAMS OF STRATON OF SARDIS (Greek Love Through the Ages)]
*[https://greek-love.com/antiquity/ancient-texts/the-boyish-muse/miscellaneous-poems-of-the-imperial-roman-era MISCELLANEOUS GREEK EPIGRAMS OF THE IMPERIAL ROMAN ERA (Greek Love Through the Ages)]
*[https://greek-love.com/antiquity/greek-practices/pursuit-and-flight-by-sir-kenneth-dover PURSUIT AND FLIGHT BY SIR KENNETH DOVER (Greek Love Through the Ages)]
*[https://greek-love.com/antiquity/greek-practices/greeks-pedicate-loved-boys-pederasty DID THE GREEKS PEDICATE THEIR LOVED BOYS? (Greek Love Through the Ages)]

[[Category:Boylove Documentary Sourcebook]]
[[Category:Reference material on ancient Greece]]
[[Category:Reference material on ancient Rome]]
[[Category:Greek literature]]
[[Category:Boylove in literature]]
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[[File:Gerhard Beck (1923–2012).png|thumb|center|Gerhard "Gad" Beck (1923–2012).]]

From An Underground Life: Memoirs of a [[Homosexuality|Gay]] [[Judaism|Jew]] in Nazi Berlin (Und Gad ging zu David: Die Erinnerungen des Gad Beck, 1923 bis 1945 [1995]) by Gad Beck, written with Frank Heibert, translated from the German by Allison Brown (Madison; London: The University of Wisconsin Press, 1999).

<div style="margin:.5em auto; width:95%; min-height:5em; background-color:#F5FAFF; border:3px solid #c9c9ff; padding:1em;">
My first real sexual experience happened during physical education—with my gym teacher. I was twelve; he was twenty-two. Since, as a Jew, he was prohibited from continuing his studies at the university, he was hired as a teacher’s assistant. After official school hours, he worked out with individual students on a voluntary basis. I was still running the relay, but he wanted to win me over to jumping hurdles—actually a silly idea considering my short legs.

One day I was his last student. When practice was over, we went to the showers. He was in one corner, and shyly I went to the other end of the shower room. He finished before me, put on a bathrobe, and threw me a towel. In that moment I was overcome with unrestrained desire. Without thinking about what I was doing, I went over to him and snuggled into his bathrobe, naked. Not a word was uttered. Thank goodness! I would not have known what to say. I felt like doing it and I did—it was enough just dealing with that.

I embraced him and noticed he was aroused as well; I relished the feeling. We caressed and rubbed against each other, not even all that much, and then we came, both of us. The nicest thing for me was that he reciprocated the affection by putting his arms around my shoulders. I had taken him by surprise, but when it happened, he wanted it too, there was no doubt about it.

I ran home beaming with delight. “So, how was your day at school today?” my mother asked as she did every day, throwing me a scrutinizing look. I was incredibly and obviously happy. “Really nice,” I reported breathlessly. “After practice I hugged my gym teacher in the locker room. It was really fun.” As unbelievable as that might sound, that is how naive I was.

If something had happened with a girl in my class, I probably would have been afraid to say anything. We did at least know that much about this serious thing reserved for grown-ups, which had something to do with having children. But being affectionate with a male teacher? What could happen? Certainly I couldn’t get pregnant.

My mother’s reaction was just as baffling—she was not at all upset. “Aha, I thought so,” she answered dryly. She knew her son was delicate and rather feminine. I never fought with the other boys; instead, I often competed with my sister to see who was more ladylike. Besides, my mother remembered the Seppl doll she had given me; she evidently saw my development as rather consistent.

I came out, as you say nowadays, in a totally nonchalant fashion; it just happened. I never had any feeling that it was wrong to accost my teacher in the shower. It happened spontaneously, just like when my dog wants a sock to chew on and simply jumps up and grabs it.

I never talked about it openly with my parents, but it wasn’t necessary. They knew, and later, when I was an adult in Israel, there were certainly times they offered their opinions on concrete situations in my often complex love relationships.

With my gym teacher, by the way, things never went beyond that one experience. I knew very well that I could not catch him unaware again. A few weeks later I was with him alone in the locker room again and went over and hugged him, like the first time. Of course, this time we were both dressed. He was wearing sweat pants, which by no means concealed his physical reaction. But he did not let it go any further this time. He surely was also afraid of the possible consequences. He hugged me very gently and pushed me aside. That made things crystal clear.

But that wasn’t really so bad. He had done something for me. And I have never forgotten the happiness of that first encounter. That teacher is now living in Holland. He’s over eighty, has been married for an eternity, and has a number of grandchildren. He probably wouldn’t even remember who I am.
</div>

[[File:Ludwig von Hofmann - Naked Skippers (Fishermen) and Boys on Green Shores.jpg|thumb|center|Naked Skippers (Fishermen) and Boys on Green Shores (ca. 1900) by Ludwig von Hofmann. Oil on canvas, 142.5 × 204.5 cm (Leipzig, [[Germany]]: Museum der bildenden Künste).]]

==External links==
*[https://greek-love.com/modern-europe/germany/gad-beck-in-berlin-1932-5 GAD BECK’S JEWISH BOYHOOD IN BERLIN, 1932-35 (Greek Love Through the Ages)]

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