Pederasty in the Muslim world - Revision history

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2019-04-10T19:26:58Z

Persia

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	Sanai drives the irony home by having the devout man, after the Khvaja makes his embarrassed escape, mount the boy and complete the act.		Sanai drives the irony home by having the devout man, after the Khvaja makes his embarrassed escape, mount the boy and complete the act.

	~~[[File:Male Couple. Erotic Lacquer Mirror-Case. Iran, Qajar Period, 19th century.png\|thumb\|right\|Male Couple. Erotic Lacquer Mirror-Case. Iran, Qajar Period, 19th century.]]~~

	The pederastic topos in medieval Persian verse is so pervasive that it has been an obstacle for translations of these works into western languages. As Dick Davis comments, "A further cultural barrier, and one that can prove particularly difficult to negotiate, is the prevalence of the cult of pederasty in much medieval Persian verse." He notes that many translators have taken advantage of the fact that pronouns are not gender specific but notes that the translator "in availing himself of this help he is, as he knows, often fudging the issue, quietly bowdlerizing the texts."[http://web.archive.org/web/20070312155855/http://www.breadnet.middlebury.edu/~nereview/Davis.html] This is held to be true even of major works, such as the ''Gulistan (Rose Garden)'' of Sa'adi. English translators even in the tamer episodes of the "Gulistan" turn boys into girls and change anecdotes about pederasty into tales of heterosexual love. <ref>Minoo S. Southgate, "Men, Women and Boys: Love and Sex in the Works of Sa'adi" in ''Asian Homosexuality'' ed. Wayne Dynes; p.289</ref>		The pederastic topos in medieval Persian verse is so pervasive that it has been an obstacle for translations of these works into western languages. As Dick Davis comments, "A further cultural barrier, and one that can prove particularly difficult to negotiate, is the prevalence of the cult of pederasty in much medieval Persian verse." He notes that many translators have taken advantage of the fact that pronouns are not gender specific but notes that the translator "in availing himself of this help he is, as he knows, often fudging the issue, quietly bowdlerizing the texts."[http://web.archive.org/web/20070312155855/http://www.breadnet.middlebury.edu/~nereview/Davis.html] This is held to be true even of major works, such as the ''Gulistan (Rose Garden)'' of Sa'adi. English translators even in the tamer episodes of the "Gulistan" turn boys into girls and change anecdotes about pederasty into tales of heterosexual love. <ref>Minoo S. Southgate, "Men, Women and Boys: Love and Sex in the Works of Sa'adi" in ''Asian Homosexuality'' ed. Wayne Dynes; p.289</ref>

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Persia

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	Sanai drives the irony home by having the devout man, after the Khvaja makes his embarrassed escape, mount the boy and complete the act.		Sanai drives the irony home by having the devout man, after the Khvaja makes his embarrassed escape, mount the boy and complete the act.

	[[File:Male Couple. Erotic Lacquer Mirror-Case. Iran, Qajar Period, 19th century.png\|thumb\|right\|Male Couple. Erotic Lacquer Mirror-Case. Iran, Qajar Period, 19th century.]		[[File:Male Couple. Erotic Lacquer Mirror-Case. Iran, Qajar Period, 19th century.png\|thumb\|right\|Male Couple. Erotic Lacquer Mirror-Case. Iran, Qajar Period, 19th century.]]

	The pederastic topos in medieval Persian verse is so pervasive that it has been an obstacle for translations of these works into western languages. As Dick Davis comments, "A further cultural barrier, and one that can prove particularly difficult to negotiate, is the prevalence of the cult of pederasty in much medieval Persian verse." He notes that many translators have taken advantage of the fact that pronouns are not gender specific but notes that the translator "in availing himself of this help he is, as he knows, often fudging the issue, quietly bowdlerizing the texts."[http://web.archive.org/web/20070312155855/http://www.breadnet.middlebury.edu/~nereview/Davis.html] This is held to be true even of major works, such as the ''Gulistan (Rose Garden)'' of Sa'adi. English translators even in the tamer episodes of the "Gulistan" turn boys into girls and change anecdotes about pederasty into tales of heterosexual love. <ref>Minoo S. Southgate, "Men, Women and Boys: Love and Sex in the Works of Sa'adi" in ''Asian Homosexuality'' ed. Wayne Dynes; p.289</ref>		The pederastic topos in medieval Persian verse is so pervasive that it has been an obstacle for translations of these works into western languages. As Dick Davis comments, "A further cultural barrier, and one that can prove particularly difficult to negotiate, is the prevalence of the cult of pederasty in much medieval Persian verse." He notes that many translators have taken advantage of the fact that pronouns are not gender specific but notes that the translator "in availing himself of this help he is, as he knows, often fudging the issue, quietly bowdlerizing the texts."[http://web.archive.org/web/20070312155855/http://www.breadnet.middlebury.edu/~nereview/Davis.html] This is held to be true even of major works, such as the ''Gulistan (Rose Garden)'' of Sa'adi. English translators even in the tamer episodes of the "Gulistan" turn boys into girls and change anecdotes about pederasty into tales of heterosexual love. <ref>Minoo S. Southgate, "Men, Women and Boys: Love and Sex in the Works of Sa'adi" in ''Asian Homosexuality'' ed. Wayne Dynes; p.289</ref>

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	Sanai drives the irony home by having the devout man, after the Khvaja makes his embarrassed escape, mount the boy and complete the act.		Sanai drives the irony home by having the devout man, after the Khvaja makes his embarrassed escape, mount the boy and complete the act.

	[[File:Male Couple. Erotic Lacquer Mirror-Case. Iran, Qajar Period, 19th century.png\|thumb\|right\|Male Couple. Erotic Lacquer Mirror-Case. Iran, Qajar Period, 19th century. ]]		[[File:Male Couple. Erotic Lacquer Mirror-Case. Iran, Qajar Period, 19th century.png\|thumb\|right\|Male Couple. Erotic Lacquer Mirror-Case. Iran, Qajar Period, 19th century.]

	The pederastic topos in medieval Persian verse is so pervasive that it has been an obstacle for translations of these works into western languages. As Dick Davis comments, "A further cultural barrier, and one that can prove particularly difficult to negotiate, is the prevalence of the cult of pederasty in much medieval Persian verse." He notes that many translators have taken advantage of the fact that pronouns are not gender specific but notes that the translator "in availing himself of this help he is, as he knows, often fudging the issue, quietly bowdlerizing the texts."[http://web.archive.org/web/20070312155855/http://www.breadnet.middlebury.edu/~nereview/Davis.html] This is held to be true even of major works, such as the ''Gulistan (Rose Garden)'' of Sa'adi. English translators even in the tamer episodes of the "Gulistan" turn boys into girls and change anecdotes about pederasty into tales of heterosexual love. <ref>Minoo S. Southgate, "Men, Women and Boys: Love and Sex in the Works of Sa'adi" in ''Asian Homosexuality'' ed. Wayne Dynes; p.289</ref>		The pederastic topos in medieval Persian verse is so pervasive that it has been an obstacle for translations of these works into western languages. As Dick Davis comments, "A further cultural barrier, and one that can prove particularly difficult to negotiate, is the prevalence of the cult of pederasty in much medieval Persian verse." He notes that many translators have taken advantage of the fact that pronouns are not gender specific but notes that the translator "in availing himself of this help he is, as he knows, often fudging the issue, quietly bowdlerizing the texts."[http://web.archive.org/web/20070312155855/http://www.breadnet.middlebury.edu/~nereview/Davis.html] This is held to be true even of major works, such as the ''Gulistan (Rose Garden)'' of Sa'adi. English translators even in the tamer episodes of the "Gulistan" turn boys into girls and change anecdotes about pederasty into tales of heterosexual love. <ref>Minoo S. Southgate, "Men, Women and Boys: Love and Sex in the Works of Sa'adi" in ''Asian Homosexuality'' ed. Wayne Dynes; p.289</ref>

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	Some sources have posited that same-sex relations may have been introduced by the hordes of the early Soghdian (Central Asian Iranian) conqueror [[Afrasiab]]. The local population is said to have been greatly shocked by the popularity among his people for "the vice against nature." The Zoroastrian priests reacted strongly, and decreed that any man caught in the act could be put to death - a stronger sanction than that against murderers. <ref>Westermarck, Edward: The Origin and Development of the Moral Ideas. London 1908, 1912, 1971</ref>[http://web.archive.org/web/20060630081206/http://www.fpc.net/sites/bibliobleue/Revues/GF/14/Turquie.htm]		Some sources have posited that same-sex relations may have been introduced by the hordes of the early Soghdian (Central Asian Iranian) conqueror [[Afrasiab]]. The local population is said to have been greatly shocked by the popularity among his people for "the vice against nature." The Zoroastrian priests reacted strongly, and decreed that any man caught in the act could be put to death - a stronger sanction than that against murderers. <ref>Westermarck, Edward: The Origin and Development of the Moral Ideas. London 1908, 1912, 1971</ref>[http://web.archive.org/web/20060630081206/http://www.fpc.net/sites/bibliobleue/Revues/GF/14/Turquie.htm]

	The origin of pederasty in ancient Persia was debated even in ancient times. [[Herodotus]] claimed they had learned it from the Greeks: "...and [the Persians'] luxurious practices are of all kinds, and all borrowed: the Greeks taught them pederasty."<ref>Herodotus, ''Histories;''I.135, tr. A.D. Godley</ref> However, [[Plutarch]] asserts that the Persians used eunuch boys "the Greek way" long before they had seen the Grecian main. <ref>Plutarch, ''De Malig. Herod.'' xiii.ll</ref> Despite these historians, [[Richard Francis Burton]] was of the opinion that the Persians had picked up the habit from the people inhabiting the Tigris-Euphrates Valley.<ref>Richard F. Burton, ''Terminal Essay''</ref> More recently, the Persian literary historian Zabih Allah Safa called pederasty "the shameful inheritance of a period of moral turpitude which began to contaminate Iran from the [tenth and eleventh centuries AD] especially from the reign of the [Turkic] slave [kings] and the yellowskin [[Sinitic]] tribes."<ref>Paul Sprachman, "Le beau garçon sans merci: The Homoerotic Tale in Arabic and Persian" in ''Homoeroticism in Classical Arabic Literature,'' ed. J. Wright and K. Rowson, New York, 1997, p.199</ref>		The origin of pederasty in ancient [[Persian Empire\|Persia]] was debated even in ancient times. [[Herodotus]] claimed they had learned it from the Greeks: "...and [the Persians'] luxurious practices are of all kinds, and all borrowed: the Greeks taught them pederasty."<ref>Herodotus, ''Histories;''I.135, tr. A.D. Godley</ref> However, [[Plutarch]] asserts that the Persians used eunuch boys "the Greek way" long before they had seen the Grecian main. <ref>Plutarch, ''De Malig. Herod.'' xiii.ll</ref> Despite these historians, [[Richard Francis Burton]] was of the opinion that the Persians had picked up the habit from the people inhabiting the Tigris-Euphrates Valley.<ref>Richard F. Burton, ''Terminal Essay''</ref> More recently, the Persian literary historian Zabih Allah Safa called pederasty "the shameful inheritance of a period of moral turpitude which began to contaminate Iran from the [tenth and eleventh centuries AD] especially from the reign of the [Turkic] slave [kings] and the yellowskin [[Sinitic]] tribes."<ref>Paul Sprachman, "Le beau garçon sans merci: The Homoerotic Tale in Arabic and Persian" in ''Homoeroticism in Classical Arabic Literature,'' ed. J. Wright and K. Rowson, New York, 1997, p.199</ref>

	In Islamic [[Persia]], where, as Louis Crompton claims, "boy love flourished spectacularly," literature also made frequent use of the pederastic topos, often referred to as ''baccheh bazi,'' (the boy game). [[Omar Khayyám]]'s (d. 1123) quatrains, [[Attar]] (d. 1220), [[Rumi]] (d. 1273), [[Sa'adi]] (d. 1291) in his ''Rose Garden'', [[Hafez Shirazi]] (d. 1389) in his ghazals, [[Jami]] (d. 1492), and even [[Iraj Mirza]] (d. 1926) wrote works "replete with homoerotic allusions, as well as explicit references to beautiful young boys and to the practice of pederasty." <ref>Janet Afary, ''Foucault and the Iranian Revolution: Gender and the Seductions of Islam''</ref>		In Islamic [[Persia]], where, as Louis Crompton claims, "boy love flourished spectacularly," literature also made frequent use of the pederastic topos, often referred to as ''baccheh bazi,'' (the boy game). [[Omar Khayyám]]'s (d. 1123) quatrains, [[Attar]] (d. 1220), [[Rumi]] (d. 1273), [[Sa'adi]] (d. 1291) in his ''Rose Garden'', [[Hafez Shirazi]] (d. 1389) in his ghazals, [[Jami]] (d. 1492), and even [[Iraj Mirza]] (d. 1926) wrote works "replete with homoerotic allusions, as well as explicit references to beautiful young boys and to the practice of pederasty." <ref>Janet Afary, ''Foucault and the Iranian Revolution: Gender and the Seductions of Islam''</ref>

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	Sanai drives the irony home by having the devout man, after the Khvaja makes his embarrassed escape, mount the boy and complete the act.		Sanai drives the irony home by having the devout man, after the Khvaja makes his embarrassed escape, mount the boy and complete the act.

			[[File:Male Couple. Erotic Lacquer Mirror-Case. Iran, Qajar Period, 19th century.png\|thumb\|right\|Male Couple. Erotic Lacquer Mirror-Case. Iran, Qajar Period, 19th century. ]]

	The pederastic topos in medieval Persian verse is so pervasive that it has been an obstacle for translations of these works into western languages. As Dick Davis comments, "A further cultural barrier, and one that can prove particularly difficult to negotiate, is the prevalence of the cult of pederasty in much medieval Persian verse." He notes that many translators have taken advantage of the fact that pronouns are not gender specific but notes that the translator "in availing himself of this help he is, as he knows, often fudging the issue, quietly bowdlerizing the texts."[http://web.archive.org/web/20070312155855/http://www.breadnet.middlebury.edu/~nereview/Davis.html] This is held to be true even of major works, such as the ''Gulistan (Rose Garden)'' of Sa'adi. English translators even in the tamer episodes of the "Gulistan" turn boys into girls and change anecdotes about pederasty into tales of heterosexual love. <ref>Minoo S. Southgate, "Men, Women and Boys: Love and Sex in the Works of Sa'adi" in ''Asian Homosexuality'' ed. Wayne Dynes; p.289</ref>		The pederastic topos in medieval Persian verse is so pervasive that it has been an obstacle for translations of these works into western languages. As Dick Davis comments, "A further cultural barrier, and one that can prove particularly difficult to negotiate, is the prevalence of the cult of pederasty in much medieval Persian verse." He notes that many translators have taken advantage of the fact that pronouns are not gender specific but notes that the translator "in availing himself of this help he is, as he knows, often fudging the issue, quietly bowdlerizing the texts."[http://web.archive.org/web/20070312155855/http://www.breadnet.middlebury.edu/~nereview/Davis.html] This is held to be true even of major works, such as the ''Gulistan (Rose Garden)'' of Sa'adi. English translators even in the tamer episodes of the "Gulistan" turn boys into girls and change anecdotes about pederasty into tales of heterosexual love. <ref>Minoo S. Southgate, "Men, Women and Boys: Love and Sex in the Works of Sa'adi" in ''Asian Homosexuality'' ed. Wayne Dynes; p.289</ref>

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	The practice of '''pederasty in the Muslim world''' seems to have begun, according to surviving records, sometime during the [[800s]] and ended, at least as an open practice, in the mid-[[19th century]]. Throughout this era, pederastic relationships, poetry, art and spirituality were found throughout Muslim cultures from Moorish [[Spain]] to Northern [[India]]. The forms of this [[pederasty]] ranged from the chaste and spiritual adoration of youths at one extreme, to the violent and forcible use of unwilling boys at other. While [[sodomy]] was considered a major sin, other aspects of same-sex relations were not, though they were problematized to various degrees at various times and places.
	[[File:225px-Shah Abbas and Wine Boy.jpg\|thumb\|'''Shah Abbas I and a page'''<br>		[[File:225px-Shah Abbas and Wine Boy.jpg\|thumb\|'''Shah Abbas I and a page'''<br>
	The dedication reads ''May life grant all that you desire from three lips, those of your lover, the river, and the cup.'' Tempera and gilt; Muhammad Qasim, 1627; Louvre, Paris]]		The dedication reads ''May life grant all that you desire from three lips, those of your lover, the river, and the cup.'' Tempera and gilt; Muhammad Qasim, 1627; Louvre, Paris]]

			The practice of '''pederasty in the Muslim world''' seems to have begun, according to surviving records, sometime during the [[800s]] and ended, at least as an open practice, in the mid-[[19th century]]. Throughout this era, pederastic relationships, poetry, art and spirituality were found throughout Muslim cultures from Moorish [[Spain]] to Northern [[India]]. The forms of this [[pederasty]] ranged from the chaste and spiritual adoration of youths at one extreme, to the violent and forcible use of unwilling boys at other. While [[sodomy]] was considered a major sin, other aspects of same-sex relations were not, though they were problematized to various degrees at various times and places.

	The seeming co-relation of pederasty with the rise of Islam has been commented on by modern historians, who see a link between the love of boys and the protective attitude of Islam towards women, leading to their removal from public life, together with the tendency of Sharia law to accommodate within the domain of "private behavior" inevitable activities, as long as they do not interfere with public order.<ref>Walter Andrews and Mehmet Kalpakli, ''The Age of Beloveds: Love and the Beloved in Early–Modern Ottoman and European Culture and Society,'' Durham and London, 2005</ref> The topos of ''"[[ishq]]"'' – passion – which could have as object a beautiful beardless boy as easily as a woman, is prominent in literature.		The seeming co-relation of pederasty with the rise of Islam has been commented on by modern historians, who see a link between the love of boys and the protective attitude of Islam towards women, leading to their removal from public life, together with the tendency of Sharia law to accommodate within the domain of "private behavior" inevitable activities, as long as they do not interfere with public order.<ref>Walter Andrews and Mehmet Kalpakli, ''The Age of Beloveds: Love and the Beloved in Early–Modern Ottoman and European Culture and Society,'' Durham and London, 2005</ref> The topos of ''"[[ishq]]"'' – passion – which could have as object a beautiful beardless boy as easily as a woman, is prominent in literature.

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	===Middle East ===		===Middle East ===

	[[Image:Chehel Sutun - Men and youths by a stream.jpg\| thumb\|'''Men and youths by a stream'''<br>Ceramic panel from Chehel Sotoun; Louvre, Paris]].		[[Image:Chehel Sutun - Men and youths by a stream.jpg\| thumb\|'''Men and youths by a stream'''<br>Ceramic panel from Chehel Sotoun; Louvre, Paris]]

	The construction of same-sex love in the [[Middle East]] has been influenced by its history and geography. [[Hellenistic]] elements can be recognized in the use of the wine boy as a symbol of homoerotic passion, and in such ideas as that pederasty is absent from 'primitive' cultures since there a boy can learn all he needs from his father, but that people of high civilization require the erotic attraction of boys to motivate experienced men to teach the boys lovingly.<ref> The [[Rasa'il Ikhwan as-Safa']], a tenth century [[Iraqi]] philosophical and religious encyclopedia.</ref>		The construction of same-sex love in the [[Middle East]] has been influenced by its history and geography. [[Hellenistic]] elements can be recognized in the use of the wine boy as a symbol of homoerotic passion, and in such ideas as that pederasty is absent from 'primitive' cultures since there a boy can learn all he needs from his father, but that people of high civilization require the erotic attraction of boys to motivate experienced men to teach the boys lovingly.<ref> The [[Rasa'il Ikhwan as-Safa']], a tenth century [[Iraqi]] philosophical and religious encyclopedia.</ref>
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	====Persia ====		====Persia ====
	[[Image:Princely Youth and Dervish.jpg\|thumb\|'''Princely Youth and Dervish'''<br>		[[Image:Princely Youth and Dervish.jpg\|thumb\|left\|'''Princely Youth and Dervish'''<br>
	Reza Abbasi, ca. 1625; Isfahan, Iran;<br>Metropolitan Museum of Art, New York]].		Reza Abbasi, ca. 1625; Isfahan, Iran;<br>Metropolitan Museum of Art, New York]]
	Some sources have posited that same-sex relations may have been introduced by the hordes of the early Soghdian (Central Asian Iranian) conqueror [[Afrasiab]]. The local population is said to have been greatly shocked by the popularity among his people for "the vice against nature." The Zoroastrian priests reacted strongly, and decreed that any man caught in the act could be put to death - a stronger sanction than that against murderers. <ref>Westermarck, Edward: The Origin and Development of the Moral Ideas. London 1908, 1912, 1971</ref>[http://web.archive.org/web/20060630081206/http://www.fpc.net/sites/bibliobleue/Revues/GF/14/Turquie.htm]		Some sources have posited that same-sex relations may have been introduced by the hordes of the early Soghdian (Central Asian Iranian) conqueror [[Afrasiab]]. The local population is said to have been greatly shocked by the popularity among his people for "the vice against nature." The Zoroastrian priests reacted strongly, and decreed that any man caught in the act could be put to death - a stronger sanction than that against murderers. <ref>Westermarck, Edward: The Origin and Development of the Moral Ideas. London 1908, 1912, 1971</ref>[http://web.archive.org/web/20060630081206/http://www.fpc.net/sites/bibliobleue/Revues/GF/14/Turquie.htm]

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	====The Ottoman Empire ====		====The Ottoman Empire ====
	[[Image:Tellak - Huban name.jpg\|thumb\|left\|120px\|'''Tellak'''<br> From the ''Hubanname'' ''(The Book of the Handsome Ones),'' an 18th century homoerotic work by the Turkish poet Fazyl bin Tahir Enderuni]].		[[Image:Tellak - Huban name.jpg\|thumb\|left\|120px\|'''Tellak'''<br> From the ''Hubanname'' ''(The Book of the Handsome Ones),'' an 18th century homoerotic work by the Turkish poet Fazyl bin Tahir Enderuni]]
	In the Ottoman empire, same-sex relations between men and youths were often of a mercantile nature. The sex workers involved - who were never Muslims but were youths bought or levied or captured from neighboring nations, such as Armenia, Greece, and the Balkan states - were either entertainers such as the [[köçeks]] or masseurs in the [[hammams]] known as ''[[tellak]].'' The köçek tradition was a central element of Ottoman culture, flourishing from the seventeenth to the nineteenth centuries. It was brought to an end by its very success in that the competition for the handsome boy dancers became a threat to public order, and the practice was banned in [[1856]] under the reign of [[Sultan Abd-ul-Mejid I]].		In the Ottoman empire, same-sex relations between men and youths were often of a mercantile nature. The sex workers involved - who were never Muslims but were youths bought or levied or captured from neighboring nations, such as Armenia, Greece, and the Balkan states - were either entertainers such as the [[köçeks]] or masseurs in the [[hammams]] known as ''[[tellak]].'' The köçek tradition was a central element of Ottoman culture, flourishing from the seventeenth to the nineteenth centuries. It was brought to an end by its very success in that the competition for the handsome boy dancers became a threat to public order, and the practice was banned in [[1856]] under the reign of [[Sultan Abd-ul-Mejid I]].

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External links

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	*SOURCE:[http://web.archive.org/web/20061023155930/http://en.wikipedia.org/wiki/Pederasty_in_the_Islamic_lands Pederasty in the Muslim world (archive.org)]		*SOURCE:[http://web.archive.org/web/20061023155930/http://en.wikipedia.org/wiki/Pederasty_in_the_Islamic_lands Pederasty in the Muslim world (archive.org)]
			{{Navbox Pederasty\|collapsed}}
	[[Category:Boylove in the Middle East]]		[[Category:Boylove in the Middle East]]
	[[Category:Persia]]		[[Category:Persia]]

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External links

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	*SOURCE:[http://web.archive.org/web/20061023155930/http://en.wikipedia.org/wiki/Pederasty_in_the_Islamic_lands Pederasty in the Muslim world (archive.org)]		*SOURCE:[http://web.archive.org/web/20061023155930/http://en.wikipedia.org/wiki/Pederasty_in_the_Islamic_lands Pederasty in the Muslim world (archive.org)]

	[[Category:~~History~~]]		[[Category:Boylove in the Middle East]]
	[[Category:Persia]]		[[Category:Persia]]

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External links

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	[[Category:History]]		[[Category:History]]
			[[Category:Persia]]

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Modern censorship

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	==Modern censorship ==		==Modern censorship ==

	The traditional tolerance, literary and religious, for chaste [[pederastic]] love affairs which was prevalent since the 800's began to be eroded in the mid-1800's by the adoption of European Victorian attitudes by the new westernized elite. Historical material is reported to be systematically distorted. In his monograph on same-sex relations in the pre-modern Middle East, Khaled El-Rouayheb demonstrates how Persian and Arabic love poetry and other literary material is routinely heterosexualized or devalued in critical studies authored by post-colonial Arab and Islamic scholars.<ref>El-Rouayheb, 2005, p.156</ref> Similarly, the works of Abu Nuwas, widely available in their entirety in the Arab world until modern times, were first published in expurgated form in Cairo in [[1932]].<ref>[http://web.archive.org/web/20061023044846/http://weekly.ahram.org.eg/2006/793/cu5.htm "Cultures od Denial"; article on the book Unspeakable Love: Gay and Lesbian Life in the Middle East in Al-Ahram, 4-10 May, 2006, #793]]</ref>		The traditional tolerance, literary and religious, for chaste [[pederastic]] love affairs which was prevalent since the 800's began to be eroded in the mid-1800's by the adoption of European Victorian attitudes by the new westernized elite. Historical material is reported to be systematically distorted. In his monograph on same-sex relations in the pre-modern Middle East, Khaled El-Rouayheb demonstrates how Persian and Arabic love poetry and other literary material is routinely heterosexualized or devalued in critical studies authored by post-colonial Arab and Islamic scholars.<ref>El-Rouayheb, 2005, p.156</ref> Similarly, the works of Abu Nuwas, widely available in their entirety in the Arab world until modern times, were first published in expurgated form in Cairo in [[1932]].<ref>[http://web.archive.org/web/20061023044846/http://weekly.ahram.org.eg/2006/793/cu5.htm "Cultures od Denial"; article on the book Unspeakable Love: Gay and Lesbian Life in the Middle East in Al-Ahram, 4-10 May, 2006, #793]</ref>

	Under the rule of both the Pahlavi dynasty monarchy and the Islamic Republic in Iran, Janet Afary claims that "Classical Persian literature — like the poems of Attar (died 1220), Rumi (d. 1273), Sa’di (d. 1291), Hafez (d. 1389), Jami (d. 1492), and even those of the 20th century Iraj Mirza (d. 1926) — are replete with homoerotic allusions, as well as explicit references to beautiful young boys and to the practice of pederasty." She further states that "professors of literature have been forced to teach that these extraordinarily beautiful gay love poems aren’t really gay at all and that their very explicit references to same-sex love are really all about men and women."		Under the rule of both the Pahlavi dynasty monarchy and the Islamic Republic in Iran, Janet Afary claims that "Classical Persian literature — like the poems of Attar (died 1220), Rumi (d. 1273), Sa’di (d. 1291), Hafez (d. 1389), Jami (d. 1492), and even those of the 20th century Iraj Mirza (d. 1926) — are replete with homoerotic allusions, as well as explicit references to beautiful young boys and to the practice of pederasty." She further states that "professors of literature have been forced to teach that these extraordinarily beautiful gay love poems aren’t really gay at all and that their very explicit references to same-sex love are really all about men and women."