Ancient Greek pederasty - Revision history

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Dandelion moved page Pederasty in ancient Greece to Ancient Greek pederasty

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	The earliest Greek texts, specifically the works attributed to the Ionian poet Homer, do not overtly document formal pederastic practices. A number of theories attempt to explain that lack. A largely held view is the [[Dorian]] hypothesis first established by K.O. Müller in the 1800s. According to this theory pederasty was brought in by the Dorian warrior tribes who conquered [[Greece]] around 1200 BC. They settled most of the [[Peloponnese]] along with the islands Crete, Thera, and Rhodes. This forced the Ionian Greeks towards [[Asia Minor]] but left important cities in Attica and Euboea. Another explanation is that the epic style excluded discussion of certain topics, among them pederastic relations. Nevertheless, Homer's works hint at homoerotic relationships obliquely, as in the mentions of the myth of [[Zeus]] and [[Ganymede]] in the Iliad and the Homeric Hymn to Aphrodite.		The earliest Greek texts, specifically the works attributed to the Ionian poet Homer, do not overtly document formal pederastic practices. A number of theories attempt to explain that lack. A largely held view is the [[Dorian]] hypothesis first established by K.O. Müller in the 1800s. According to this theory pederasty was brought in by the Dorian warrior tribes who conquered [[Greece]] around 1200 BC. They settled most of the [[Peloponnese]] along with the islands Crete, Thera, and Rhodes. This forced the Ionian Greeks towards [[Asia Minor]] but left important cities in Attica and Euboea. Another explanation is that the epic style excluded discussion of certain topics, among them pederastic relations. Nevertheless, Homer's works hint at homoerotic relationships obliquely, as in the mentions of the myth of [[Zeus]] and [[Ganymede]] in the Iliad and the Homeric Hymn to Aphrodite.


	=== Alternative forms ===		=== Alternative forms ===
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	Poets such as [[Theognis]] and [[Anacreon]] self-identify as pederasts, each thus presenting a persona embodying his own ideals for the tradition. In the case of Theognis, pederasty is political and pedagogical—the elite male's method of passing on his wisdom and loyalties to his beloved. Anacreon's values are erotic and Dionysiac, which is to say sensual and spiritual, and no less ideal than those of Theognis. Vase iconography of the period is consistent with this interpretation: the gifts offered, and the context of the [[palaestra]] speak of pedagogic values, while the repeated inscriptions of "[[KALOS]]" idealize the beauty and physical attraction of the ''erōmenos'' (the beloved boy).<ref name=erastai >"Many of the gifts offered by erastai to eromenoi in vase-painting (hares, lyres, etc.) have pedagogical associations, as do other elements of costume and setting which connect pederastic scenes to athletics and the hunt: thus, like the Theognidea, vase-painting portrays pederasty as pedagogical. Other aspects of this iconography, however, emphasize the erotic/Dionysiac aspects of pederasty; kalos inscriptions, for instance, emphasize the importance in it of beauty—and hence desire. Yet as in Anacreon, the presence of the erotic does not detract from pederasty's idealized status: several crucial elements in vase-painting symbolize the sexual moderation of the lovers". Andrew Lear, "The Idealization of Pederasty in Archaic Greek Poetry and Vase-Painting" [http://www.apaclassics.org/AnnualMeeting/05mtg/abstracts/LEAR.html American Philological Association abstract].</ref>		Poets such as [[Theognis]] and [[Anacreon]] self-identify as pederasts, each thus presenting a persona embodying his own ideals for the tradition. In the case of Theognis, pederasty is political and pedagogical—the elite male's method of passing on his wisdom and loyalties to his beloved. Anacreon's values are erotic and Dionysiac, which is to say sensual and spiritual, and no less ideal than those of Theognis. Vase iconography of the period is consistent with this interpretation: the gifts offered, and the context of the [[palaestra]] speak of pedagogic values, while the repeated inscriptions of "[[KALOS]]" idealize the beauty and physical attraction of the ''erōmenos'' (the beloved boy).<ref name=erastai >"Many of the gifts offered by erastai to eromenoi in vase-painting (hares, lyres, etc.) have pedagogical associations, as do other elements of costume and setting which connect pederastic scenes to athletics and the hunt: thus, like the Theognidea, vase-painting portrays pederasty as pedagogical. Other aspects of this iconography, however, emphasize the erotic/Dionysiac aspects of pederasty; kalos inscriptions, for instance, emphasize the importance in it of beauty—and hence desire. Yet as in Anacreon, the presence of the erotic does not detract from pederasty's idealized status: several crucial elements in vase-painting symbolize the sexual moderation of the lovers". Andrew Lear, "The Idealization of Pederasty in Archaic Greek Poetry and Vase-Painting" [http://www.apaclassics.org/AnnualMeeting/05mtg/abstracts/LEAR.html American Philological Association abstract].</ref>


	=== Problematics ===		=== Problematics ===
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	The study of Greek pederasty is complicated by the fact that the pederastic record has been subject to systematic destruction since antiquity. Of all the Greek works dealing principally with love between people of the same sex, none has survived, suggesting to at least one historian that "queer works were deliberately suppressed and destroyed rather than merely lost during the passage of time",<ref Name=Percy /> though in general only a small percentage of ancient literature has been preserved. Nonetheless, there are some conspicuous exceptions to the general picture such as the ''Paidikē Mousa'' of Strato and the ''Erōtes'' of Pseudo-Lucian.		The study of Greek pederasty is complicated by the fact that the pederastic record has been subject to systematic destruction since antiquity. Of all the Greek works dealing principally with love between people of the same sex, none has survived, suggesting to at least one historian that "queer works were deliberately suppressed and destroyed rather than merely lost during the passage of time",<ref Name=Percy /> though in general only a small percentage of ancient literature has been preserved. Nonetheless, there are some conspicuous exceptions to the general picture such as the ''Paidikē Mousa'' of Strato and the ''Erōtes'' of Pseudo-Lucian.


	=== Evolution and extinction ===		=== Evolution and extinction ===

Dandelion: /* History */

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History

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	The earliest Greek texts, specifically the works attributed to the Ionian poet Homer, do not overtly document formal pederastic practices. A number of theories attempt to explain that lack. A largely held view is the [[Dorian]] hypothesis first established by K.O. Müller in the 1800s. According to this theory pederasty was brought in by the Dorian warrior tribes who conquered [[Greece]] around 1200 BC. They settled most of the [[Peloponnese]] along with the islands Crete, Thera, and Rhodes. This forced the Ionian Greeks towards [[Asia Minor]] but left important cities in Attica and Euboea. Another explanation is that the epic style excluded discussion of certain topics, among them pederastic relations. Nevertheless, Homer's works hint at homoerotic relationships obliquely, as in the mentions of the myth of [[Zeus]] and [[Ganymede]] in the Iliad and the Homeric Hymn to Aphrodite.		The earliest Greek texts, specifically the works attributed to the Ionian poet Homer, do not overtly document formal pederastic practices. A number of theories attempt to explain that lack. A largely held view is the [[Dorian]] hypothesis first established by K.O. Müller in the 1800s. According to this theory pederasty was brought in by the Dorian warrior tribes who conquered [[Greece]] around 1200 BC. They settled most of the [[Peloponnese]] along with the islands Crete, Thera, and Rhodes. This forced the Ionian Greeks towards [[Asia Minor]] but left important cities in Attica and Euboea. Another explanation is that the epic style excluded discussion of certain topics, among them pederastic relations. Nevertheless, Homer's works hint at homoerotic relationships obliquely, as in the mentions of the myth of [[Zeus]] and [[Ganymede]] in the Iliad and the Homeric Hymn to Aphrodite.


	=== Alternative forms ===		=== Alternative forms ===
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	Poets such as [[Theognis]] and [[Anacreon]] self-identify as pederasts, each thus presenting a persona embodying his own ideals for the tradition. In the case of Theognis, pederasty is political and pedagogical—the elite male's method of passing on his wisdom and loyalties to his beloved. Anacreon's values are erotic and Dionysiac, which is to say sensual and spiritual, and no less ideal than those of Theognis. Vase iconography of the period is consistent with this interpretation: the gifts offered, and the context of the [[palaestra]] speak of pedagogic values, while the repeated inscriptions of "[[KALOS]]" idealize the beauty and physical attraction of the ''erōmenos'' (the beloved boy).<ref name=erastai >"Many of the gifts offered by erastai to eromenoi in vase-painting (hares, lyres, etc.) have pedagogical associations, as do other elements of costume and setting which connect pederastic scenes to athletics and the hunt: thus, like the Theognidea, vase-painting portrays pederasty as pedagogical. Other aspects of this iconography, however, emphasize the erotic/Dionysiac aspects of pederasty; kalos inscriptions, for instance, emphasize the importance in it of beauty—and hence desire. Yet as in Anacreon, the presence of the erotic does not detract from pederasty's idealized status: several crucial elements in vase-painting symbolize the sexual moderation of the lovers". Andrew Lear, "The Idealization of Pederasty in Archaic Greek Poetry and Vase-Painting" [http://www.apaclassics.org/AnnualMeeting/05mtg/abstracts/LEAR.html American Philological Association abstract].</ref>		Poets such as [[Theognis]] and [[Anacreon]] self-identify as pederasts, each thus presenting a persona embodying his own ideals for the tradition. In the case of Theognis, pederasty is political and pedagogical—the elite male's method of passing on his wisdom and loyalties to his beloved. Anacreon's values are erotic and Dionysiac, which is to say sensual and spiritual, and no less ideal than those of Theognis. Vase iconography of the period is consistent with this interpretation: the gifts offered, and the context of the [[palaestra]] speak of pedagogic values, while the repeated inscriptions of "[[KALOS]]" idealize the beauty and physical attraction of the ''erōmenos'' (the beloved boy).<ref name=erastai >"Many of the gifts offered by erastai to eromenoi in vase-painting (hares, lyres, etc.) have pedagogical associations, as do other elements of costume and setting which connect pederastic scenes to athletics and the hunt: thus, like the Theognidea, vase-painting portrays pederasty as pedagogical. Other aspects of this iconography, however, emphasize the erotic/Dionysiac aspects of pederasty; kalos inscriptions, for instance, emphasize the importance in it of beauty—and hence desire. Yet as in Anacreon, the presence of the erotic does not detract from pederasty's idealized status: several crucial elements in vase-painting symbolize the sexual moderation of the lovers". Andrew Lear, "The Idealization of Pederasty in Archaic Greek Poetry and Vase-Painting" [http://www.apaclassics.org/AnnualMeeting/05mtg/abstracts/LEAR.html American Philological Association abstract].</ref>


	=== Problematics ===		=== Problematics ===
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	The study of Greek pederasty is complicated by the fact that the pederastic record has been subject to systematic destruction since antiquity. Of all the Greek works dealing principally with love between people of the same sex, none has survived, suggesting to at least one historian that "queer works were deliberately suppressed and destroyed rather than merely lost during the passage of time",<ref Name=Percy /> though in general only a small percentage of ancient literature has been preserved. Nonetheless, there are some conspicuous exceptions to the general picture such as the ''Paidikē Mousa'' of Strato and the ''Erōtes'' of Pseudo-Lucian.		The study of Greek pederasty is complicated by the fact that the pederastic record has been subject to systematic destruction since antiquity. Of all the Greek works dealing principally with love between people of the same sex, none has survived, suggesting to at least one historian that "queer works were deliberately suppressed and destroyed rather than merely lost during the passage of time",<ref Name=Percy /> though in general only a small percentage of ancient literature has been preserved. Nonetheless, there are some conspicuous exceptions to the general picture such as the ''Paidikē Mousa'' of Strato and the ''Erōtes'' of Pseudo-Lucian.


	=== Evolution and extinction ===		=== Evolution and extinction ===

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Social aspects

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	[[File:Gravestone Showing Youth And Boy As Lovers.jpg\|thumb\|284px\|right\|Marble Grave Stele with Erastes, Eromenos and Rooster, c. 465 BCE. Rhodes, Archaeological Museum, Palace of the Grand Master of the Knights, Γ 1640.]]		[[File:Gravestone Showing Youth And Boy As Lovers.jpg\|thumb\|284px\|right\|Marble Grave Stele with Erastes, Eromenos and Rooster, c. 465 BCE. Rhodes, Archaeological Museum, Palace of the Grand Master of the Knights, Γ 1640.]]

	Historical as well as mythographical materials suggest that pederastic relationships required the consent of the boy's father. In Crete, in order for the suitor to carry out the ritual abduction, the father had to approve him as worthy of the honor. Among the Athenians, as [[Socrates]] claims in [[Xenophon]]'s ''Symposium'', "Nothing [of what concerns the boy] is kept hidden from the father, by a noble lover".<ref>Xenophon, ''Symposium'', IIX.24.</ref> This is consistent with the paramount role of the Greek patriarch, who had the right of life and death over his children. It is also consistent with the importance that a son would have had for him. Besides the bond of love between them, a son was the only hope for the survival of a Greek man's name, fortune and glory. In order to protect their sons from inappropriate attempts at seduction, fathers appointed slaves named ''pedagogues'' to watch over their sons. However, according to Aeschines, Athenian fathers would pray that their sons would be handsome and attractive, with the full knowledge that they would then invariably attract the attention of men and "be the objects of fights because of erotic passions".<ref>Victoria Wohl, ''Love among the Ruins: The Erotics of Democracy in Classical Athens'', p. 5, referring to Aeschines, (Tim. 134).</ref>		Historical as well as mythographical materials suggest that pederastic relationships required the consent of the boy's father. In Crete, in order for the suitor to carry out the ritual abduction, the father had to approve him as worthy of the honor. Among the Athenians, as [[Socrates]] claims in [[Xenophon]]'s ''Symposium'', "Nothing [of what concerns the boy] is kept hidden from the father, by a noble lover".<ref>Xenophon, ''Symposium'', IIX.24.</ref> This is consistent with the paramount role of the Greek patriarch, who had the right of life and death over his children. It is also consistent with the importance that a son would have had for him. Besides the bond of love between them, a son was the only hope for the survival of a Greek man's name, fortune and glory. In order to protect their sons from inappropriate attempts at seduction, fathers appointed slaves named ''pedagogues'' to watch over their sons. However, according to Aeschines, Athenian fathers would pray that their sons would be handsome and attractive, with the full knowledge that they would then invariably attract the attention of men and "be the objects of fights because of erotic passions".<ref>Victoria Wohl, ''Love among the Ruins: The Erotics of Democracy in Classical Athens'', p. 5, referring to Aeschines, (''Tim.'' 134).</ref>

	Boys entered into such relationships in their teens, around the same age that Greek girls were given in marriage—also to adult husbands many years their senior. There was a difference between the two types of bonding: boys usually had to be courted and were free to choose their mate. Girls, on the other hand, were used for economic and political advantage, their marriages contracted at the discretion of the father and the suitor.		Boys entered into such relationships in their teens, around the same age that Greek girls were given in marriage—also to adult husbands many years their senior. There was a difference between the two types of bonding: boys usually had to be courted and were free to choose their mate. Girls, on the other hand, were used for economic and political advantage, their marriages contracted at the discretion of the father and the suitor.

Dandelion: /* Social aspects */

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Social aspects

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	The function of the relationship seems to have been the introduction of the young man into adult society and adult responsibilites. To that end the mentor was expected to teach the young man or to see to his education, and to give him certain appropriate ceremonial gifts (in [[Crete]], an ox, a suit of armor, and a chalice (from ''[[kylix]]'', Greek for wine cup), signifying his empowerment in agriculture, war and religion). The bond between the two participants seems to have been based in part on mutual love and desire—usually sexually expressed—and in part on the political interests of the two families. A great deal of importance was placed on the friendship between the two, as shown by a contemporary proverb, ''A lover is the best friend a boy will ever have.''<ref>Plato, ''Phaedrus'', 231.</ref> The relationships were open and public, and became part of the biography of the person. Thus when Spartan historians wrote about a personage they would usually indicate whom it was that he had ''heard'' or whom it was that he ''inspired''.		The function of the relationship seems to have been the introduction of the young man into adult society and adult responsibilites. To that end the mentor was expected to teach the young man or to see to his education, and to give him certain appropriate ceremonial gifts (in [[Crete]], an ox, a suit of armor, and a chalice (from ''[[kylix]]'', Greek for wine cup), signifying his empowerment in agriculture, war and religion). The bond between the two participants seems to have been based in part on mutual love and desire—usually sexually expressed—and in part on the political interests of the two families. A great deal of importance was placed on the friendship between the two, as shown by a contemporary proverb, ''A lover is the best friend a boy will ever have.''<ref>Plato, ''Phaedrus'', 231.</ref> The relationships were open and public, and became part of the biography of the person. Thus when Spartan historians wrote about a personage they would usually indicate whom it was that he had ''heard'' or whom it was that he ''inspired''.

	For the youth—and his family—one important advantage of being mentored by an influential older man was the social networking aspect. Thus some considered it desirable to have had many older lovers / mentors in one’s younger years, both attesting to one's physical beauty and paving the way for attaining important positions in society. Typically, after their sexual relationship had ended and the young man had married, the older man and his protégé would remain on close terms throughout their life. For those lovers who continued their lovemaking after their beloveds had matured, the Greeks made allowances, saying, ''You can lift up a bull, if you carried the calf.''<ref>[[Andrew Calimach]], ''Lovers' Legends: The Gay Greek Myths''.</ref>		For the youth—and his family—one important advantage of being mentored by an influential older man was the social networking aspect. Thus some considered it desirable to have had many older lovers/mentors in one’s younger years, both attesting to one's physical beauty and paving the way for attaining important positions in society. Typically, after their sexual relationship had ended and the young man had married, the older man and his protégé would remain on close terms throughout their life. For those lovers who continued their lovemaking after their beloveds had matured, the Greeks made allowances, saying, ''You can lift up a bull, if you carried the calf.''<ref>[[Andrew Calimach]], ''Lovers' Legends: The Gay Greek Myths''.</ref>

	Pederasty was the idealized form of an age-structured homoeroticism that, like all social institutions, had other, less idyllic, manifestations, such as prostitution or the use of one’s slave boys. However, certain forms were prohibited, such as slaves penetrating freemen, or paying free boys or young men for sex. Free youths who did sell their favors were generally ridiculed and later in life were prohibited from performing certain official functions.		Pederasty was the idealized form of an age-structured homoeroticism that, like all social institutions, had other, less idyllic, manifestations, such as prostitution or the use of one’s slave boys. However, certain forms were prohibited, such as slaves penetrating freemen, or paying free boys or young men for sex. Free youths who did sell their favors were generally ridiculed and later in life were prohibited from performing certain official functions.

Dandelion: /* Synergy with sports */

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Synergy with sports

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	[[File:Youths Watch, Crown, And Kiss Boy Athletes.png\|thumb\|325px\|right\|Youths Watch, Crown, And Kiss Boy Athletes. Attic red-figure amphora by the Dikaios Painter, c. 510 BCE. Paris, Musée du Louvre, G 45.]]		[[File:Youths Watch, Crown, And Kiss Boy Athletes.png\|thumb\|325px\|right\|Youths Watch, Crown, And Kiss Boy Athletes. Attic red-figure amphora by the Dikaios Painter, c. 510 BCE. Paris, Musée du Louvre, G 45.]]

	The institution of pederasty was inseparable from that of organized sports. The main venue for men and boys to meet and spend time together, and for the men to educate the boys in the arts of warfare, sports, and philosophy was the [[gymnasium]], which was preeminently the training ground for these disciplines, and one of the principal venues for pederastic relationships. In particular, the practice of exercising [[nude]] was held to be of the utmost importance in the cult of beauty and eros which permeated pederastic societies. "The cities which have most to do with [[gymnastics]]", is the phrase which Plato uses to describe the states where Greek love flourished.<ref>Plato, ''Laws'', I; 636 C.</ref> "Gymnastics" in this instance conveys not only the sense of athletic discipline but also~~, from the Greek ''gymnos'', "nude",~~ the fact that all these exercises were taken by men and boys who were naked, and thus especially liable to be excited by physical beauty.		The institution of pederasty was inseparable from that of organized sports. The main venue for men and boys to meet and spend time together, and for the men to educate the boys in the arts of warfare, sports, and philosophy was the [[gymnasium]], which was preeminently the training ground for these disciplines, and one of the principal venues for pederastic relationships. In particular, the practice of exercising [[nude]] was held to be of the utmost importance in the cult of beauty and eros which permeated pederastic societies. "The cities which have most to do with [[gymnastics]]", is the phrase which Plato uses to describe the states where Greek love flourished.<ref>Plato, ''Laws'', I; 636 C.</ref> "Gymnastics" (from the Greek ''gymnos'', "nude") in this instance conveys not only the sense of athletic discipline but also the fact that all these exercises were taken by men and boys who were naked, and thus especially liable to be excited by physical beauty.

	The beauty and erotic power of the naked body was highlighted by the custom of oiling one's body for exercise. The provision of oil for such decoration was the greatest expense of a gymnasium, and had to be heavily subsidized by the public coffers or private donors. The practice itself varied over time: in the early days it was said that modesty prevented the boys from drawing attention to their sexuality by oiling themselves below the waist. Such restraint was presumably cast by the wayside by Plato's time.		The beauty and erotic power of the naked body was highlighted by the custom of oiling one's body for exercise. The provision of oil for such decoration was the greatest expense of a gymnasium, and had to be heavily subsidized by the public coffers or private donors. The practice itself varied over time: in the early days it was said that modesty prevented the boys from drawing attention to their sexuality by oiling themselves below the waist. Such restraint was presumably cast by the wayside by Plato's time.

Dandelion: /* Social aspects */

2019-04-10T00:52:54Z

Social aspects

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	The function of the relationship seems to have been the introduction of the young man into adult society and adult responsibilites. To that end the mentor was expected to teach the young man or to see to his education, and to give him certain appropriate ceremonial gifts (in [[Crete]], an ox, a suit of armor, and a chalice (from ''[[kylix]]'', Greek for wine cup), signifying his empowerment in agriculture, war and religion). The bond between the two participants seems to have been based in part on mutual love and desire—usually sexually expressed—and in part on the political interests of the two families. A great deal of importance was placed on the friendship between the two, as shown by a contemporary proverb, ''A lover is the best friend a boy will ever have.''<ref>Plato, ''Phaedrus'', 231.</ref> The relationships were open and public, and became part of the biography of the person. Thus when Spartan historians wrote about a personage they would usually indicate whom it was that he had ''heard'' or whom it was that he ''inspired''.		The function of the relationship seems to have been the introduction of the young man into adult society and adult responsibilites. To that end the mentor was expected to teach the young man or to see to his education, and to give him certain appropriate ceremonial gifts (in [[Crete]], an ox, a suit of armor, and a chalice (from ''[[kylix]]'', Greek for wine cup), signifying his empowerment in agriculture, war and religion). The bond between the two participants seems to have been based in part on mutual love and desire—usually sexually expressed—and in part on the political interests of the two families. A great deal of importance was placed on the friendship between the two, as shown by a contemporary proverb, ''A lover is the best friend a boy will ever have.''<ref>Plato, ''Phaedrus'', 231.</ref> The relationships were open and public, and became part of the biography of the person. Thus when Spartan historians wrote about a personage they would usually indicate whom it was that he had ''heard'' or whom it was that he ''inspired''.

	For the ~~youth – and~~ his ~~family – one~~ important advantage of being mentored by an influential older man was the social networking aspect. Thus some considered it desirable to have had many older lovers / mentors in one’s younger years, both attesting to one's physical beauty and paving the way for attaining important positions in society. Typically, after their sexual relationship had ended and the young man had married, the older man and his protégé would remain on close terms throughout their life. For those lovers who continued their lovemaking after their beloveds had matured, the Greeks made allowances, saying, ''You can lift up a bull, if you carried the calf.''<ref>[[Andrew Calimach]], ''Lovers' Legends: The Gay Greek Myths''.</ref>		For the youth—and his family—one important advantage of being mentored by an influential older man was the social networking aspect. Thus some considered it desirable to have had many older lovers / mentors in one’s younger years, both attesting to one's physical beauty and paving the way for attaining important positions in society. Typically, after their sexual relationship had ended and the young man had married, the older man and his protégé would remain on close terms throughout their life. For those lovers who continued their lovemaking after their beloveds had matured, the Greeks made allowances, saying, ''You can lift up a bull, if you carried the calf.''<ref>[[Andrew Calimach]], ''Lovers' Legends: The Gay Greek Myths''.</ref>

	Pederasty was the idealized form of an age-structured homoeroticism that, like all social institutions, had other, less idyllic, manifestations, such as prostitution or the use of one’s slave boys. However, certain forms were prohibited, such as slaves penetrating freemen, or paying free boys or young men for sex. Free youths who did sell their favors were generally ridiculed and later in life were prohibited from performing certain official functions.		Pederasty was the idealized form of an age-structured homoeroticism that, like all social institutions, had other, less idyllic, manifestations, such as prostitution or the use of one’s slave boys. However, certain forms were prohibited, such as slaves penetrating freemen, or paying free boys or young men for sex. Free youths who did sell their favors were generally ridiculed and later in life were prohibited from performing certain official functions.

Dandelion: /* References */

2019-04-10T00:50:47Z

References

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	* ''Greek Homosexuality'' by [[Kenneth J. Dover]]; [[Duckworth]] 1978 [[ISBN 0-7156-1464-9]]		* ''Greek Homosexuality'' by [[Kenneth J. Dover]]; [[Duckworth]] 1978 [[ISBN 0-7156-1464-9]]
	* ''[[Pederasty and Pedagogy in Archaic Greece]]'' by William A. Percy; Urbana and Chicago: University of Illinois Press, 1996. [[ISBN 0-252-02209-2]]		* ''[[Pederasty and Pedagogy in Archaic Greece]]'' by William A. Percy; Urbana and Chicago: University of Illinois Press, 1996. [[ISBN 0-252-02209-2]]
	* ''Die Griechische Knabenliebe [Greek Pederasty]'' by ~~Herald~~ Patzer; Wiesbaden: Franz Steiner Verlag, 1982. In: "Sitzungsberichte der Wissenschaftlichen Gesellschaft an der Johann Wolfgang Goethe-Universität Frankfurt am Main", Vol. 19 No. 1.		* ''Die Griechische Knabenliebe [Greek Pederasty]'' by Harald Patzer; Wiesbaden: Franz Steiner Verlag, 1982. In: ''Sitzungsberichte der Wissenschaftlichen Gesellschaft an der Johann Wolfgang Goethe-Universität Frankfurt am Main'', Vol. 19 No. 1.
	* ''Homosexuality in Greek Myth'' by [[Bernard Sergent]]; Beacon Press, 1986. [[ISBN 0-8070-5700-2]]		* ''Homosexuality in Greek Myth'' by [[Bernard Sergent]]; Beacon Press, 1986. [[ISBN 0-8070-5700-2]]
	* ''Homosexualité et initiation chez les peuples indo-européens,'' by Bernard Sergent, Payot & Rivages, 1996. [[ISBN 2-228-89052-9]]		* ''Homosexualité et initiation chez les peuples indo-européens,'' by Bernard Sergent, Payot & Rivages, 1996. [[ISBN 2-228-89052-9]]

Dandelion: /* References */

2019-04-10T00:48:02Z

References

← Older revision		Revision as of 00:48, 10 April 2019
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	* ''[[Growing Up Sexually: A World Atlas]]'', edited by D. F. Janssen.		* ''[[Growing Up Sexually: A World Atlas]]'', edited by D. F. Janssen.
	* ''Studies in the Psychology of Sex'', Vol. 2: Sexual Inversion, by Havelock Ellis.		* ''Studies in the Psychology of Sex'', Vol. 2: Sexual Inversion, by Havelock Ellis.
			<br>
	Ancient Greece		Ancient Greece
	* ''Greek Homosexuality'' by [[Kenneth J. Dover]]; [[Duckworth]] 1978 [[ISBN 0-7156-1464-9]]		* ''Greek Homosexuality'' by [[Kenneth J. Dover]]; [[Duckworth]] 1978 [[ISBN 0-7156-1464-9]]