What was the socially acknowledged relationship known as pederasty in ancient Greece?

Pederasty in ancient Greece was a socially acknowledged relationship between an older male, referred to as the *erastes*, and a younger male, the *eromenos*, who was typically in his teenage years. This relationship was a recognized part of the social and educational structure.

Who were the *erastes* and the *eromenos* in the context of ancient Greek pederasty?

The *erastes* was the older male partner in a pederastic relationship, generally seen as the active or dominant participant. The *eromenos* was the younger male partner, typically a teenager, viewed as the passive or subordinate participant, often referred to affectionately as *pais* (child).

What is the etymological origin of the terms *erastes* and *eromenos*?

Both terms derive from the Greek verb *eros* or *eran*, meaning 'to love.' The *erastes* signifies the one who loves actively, while the *eromenos* signifies the one who is loved or the beloved.

How did Kenneth Dover's influential work define the roles within pederasty?

Kenneth Dover's 1978 book *Greek Homosexuality* established the terms *erastes* and *eromenos* as standard. He characterized the *erastes* as the older, active, or dominant partner, with the suffix '-tes' indicating agency, and the *eromenos* as the younger, passive, or subordinate partner.

What is the Greek word *paiderasteias* and how does it differ from *erastes*?

The Greek word *paiderasteias* translates to 'lover of boys' and often carried a negative connotation, unlike the more neutral term *erastes*. *Paiderasteias* is a compound of *pais* (child) and *erastes*, referring specifically to the practice involving youths.

What is the meaning of the Greek term *paidika*?

The term *paidika* is a neuter plural adjective meaning 'things having to do with children,' which was used syntactically as a masculine singular noun in ancient Greece. It referred to the younger partner in a pederastic relationship, similar to *eromenos* or *pais*.

What potential origins are suggested for the practice of pederasty in ancient Greece?

Scholars suggest pederasty may have originated in initiation rituals, particularly rites of passage on Crete associated with military life and the worship of Zeus. It also may have developed as an aspect of Greek homosocial culture in the late 7th century BC, alongside athletic and artistic nudity, symposia, and the social seclusion of women.

How was pederasty viewed in ancient Greek literature and philosophy?

Pederasty was both idealized and criticized in ancient Greek literature and philosophy. While some works celebrated it as a form of mentorship and education, others, particularly in Classical Athens, began to reassess and critique aspects of Archaic culture, including pederastic practices.

What role did pederasty play in the social and educational system of Classical Greece?

The *erastes-eromenos* relationship was an important social institution, particularly among the upper classes, and played a role in the social and educational system. It was often understood as a form of educative mentorship, contributing to the male aristocratic education known as *paideia*.

According to scholars like Sarah Iles Johnston and Thomas Hubbard, what was the prevalence of pederasty?

Sarah Iles Johnston noted that pederasty was widely accepted in Greece as part of a male's coming-of-age, though its exact function is debated. Thomas Hubbard suggests it was primarily an upper-class phenomenon, implying that the majority of Greek men did not engage in such practices.

How could transgressions of pederastic customs impact a public figure's reputation in Athens?

Transgressions could damage a public figure's reputation, as seen in Aeschines' speech against Timarchus. Attic law prohibited individuals who had prostituted themselves from holding certain political rights, and Timarchus faced disenfranchisement for having been a sexual partner to wealthy men during his adolescence.

What was the rationale behind Attic law prohibiting former prostitutes from holding public office?

The rationale was the belief that individuals who had sold their own bodies for the pleasure of others would not hesitate to sell the interests of the community. This perceived lack of integrity made them unfit for public service.

How did pederasty relate to democracy and tyranny according to ancient Greek thought?

Some ancient thinkers, like Pausanias in Plato's *Symposium*, suggested that pederastic love was favorable to democracy and feared by tyrants. This was because the strong bond between *erastes* and *eromenos* was seen as a more powerful motivator than mere obedience to a despotic ruler. Examples like Harmodius and Aristogeiton, who overthrew a tyrant, were cited.

What was Aristotle's perspective on the purpose of pederasty in Cretan lawgiving?

Aristotle suggested that Cretan lawgivers encouraged pederasty as a form of population control. By directing love and sexual desire into non-procreative channels, they aimed to moderate the birth rate.

What was Phaedrus's view on the societal benefits of pederasty as expressed in Plato's *Symposium*?

Phaedrus argued that a virtuous pederastic relationship was a great blessing, fostering honor and courage. He believed that a state or army composed of lovers and their beloveds would be the best governed and most formidable, capable of overcoming any opposition through mutual emulation in honor.

How did Plato's later work, *Laws*, present a different perspective on pederasty compared to *Symposium*?

In *Laws*, Plato adopted a much more austere stance, suggesting that male-male unions were contrary to nature and that the story of Ganymede's abduction was a Cretan fabrication to justify immoral behavior. He blamed pederasty for promoting civil strife and recommended its prohibition.

How was the myth of Ganymede invoked in relation to pederasty?

The myth of Zeus abducting Ganymede was invoked as a precedent for pederastic relationships. Poets like Theognis used it to justify his own love for a boy, comparing his captivation to Zeus's love for Ganymede, who was taken to Olympus and made divine.

What was Pindar's reinterpretation of the myth involving Poseidon and Pelops?

The poet Pindar reimagined the myth of Poseidon and Pelops to feature a pederastic relationship. He presented Poseidon's love for the mortal boy Pelops, who received divine aid in a chariot race, replacing an earlier, less savory version of the myth involving cannibalism.

Which Greek gods were associated with pederastic relationships in classical literature?

Classical literature attributed pederastic relationships to several Olympian gods, including Zeus (with Ganymede), Poseidon (with Pelops), Apollo (with Cyparissus, Hyacinthus, and Admetus), Orpheus, Heracles, Dionysus, Hermes, and Pan. It is suggested that nearly all Olympian gods, except Ares, were believed to have engaged in such relationships.

What role did Greek vase painting play in understanding pederasty?

Greek vase painting is a major source for scholars studying pederasty, depicting hundreds of scenes on Attic black-figure vases. These visual representations offer insights into the attitudes, practices, and social dynamics associated with the institution.

What were John Beazley's three classifications for pederastic scenes found on Attic vases?

John Beazley classified these scenes into three types: 1) the *erastes* and *eromenos* facing each other, with the *erastes* reaching for the beloved's chin and genitals; 2) the *erastes* presenting a gift, often an animal, to the *eromenos*; and 3) the standing lovers engaging in intercrural sex.

What types of gifts were commonly exchanged in pederastic relationships as depicted in art?

Gifts exchanged between *erastes* and *eromenos* often included animals like hares and roosters, which symbolized aristocratic pastimes and sexual pursuit. These gifts were culturally significant for the beloved, contrasting with the monetary gifts often given to women for sex.

How did the depiction of the *eromenos* change in Attic vase painting over time?

In the 6th century BC, the *eromenos* was typically depicted as a young, adult-sized, nude male with long hair. By the 5th century BC, the aesthetic shifted, showing the *eromenos* as smaller, slighter, and sometimes draped like a girl, suggesting evolving ideals of youthful beauty.

What was the preferred sexual practice in ancient Greek pederasty, and why?

The preferred sexual practice was intercrural sex, or sex between the thighs. This was favored because it allowed the *eromenos* to maintain dignity and avoid the shame associated with anal penetration, which was seen as feminizing and potentially detrimental to the youth's future active role.

What was the social stigma associated with anal penetration in ancient Greek pederasty?

Anal penetration was considered dishonorable and shameful for the penetrated partner, largely due to its association with femininity and the fear that it might distract the *eromenos* from adopting an active, masculine role later in life. The insult *'kinaidos'* was directed at men who engaged in this practice as the receptive partner.

How did the relationship between Theognis and Cyrnus exemplify the pedagogical aspect of pederasty?

The poetry attributed to Theognis of Megara, addressed to Cyrnus, often contains social, political, and ethical precepts. This suggests that the pederastic relationship was viewed as heavily pedagogical, intended to shape the younger aristocrat into an ideal citizen in the poet's image.

What were the key characteristics of pederasty in Athens compared to the Greek East?

In Athens, pederasty was largely an aristocratic institution, with specific laws and social etiquette. In the Greek East, however, a man might have multiple *eromenoi* over time, and it was customary for the older male to invite his *eromenos* to dine with him, suggesting a potentially broader or more varied practice.

What was unique about pederasty in Crete according to ancient sources?

Cretan pederasty was institutionalized through a formal initiation rite that involved ritual abduction. This rite included a period where the *erastes* (philetor) and his friends took the youth into the countryside for hunting and feasting, followed by the presentation of specific gifts and a sacrifice to Zeus.

What is the nature of the dispute among historians regarding Spartan pederasty?

Historians dispute whether Spartan views on pederasty were more chaste than other Greek regions or if there was no significant difference. Sources like Xenophon suggest a focus on friendship over sexual attraction, deeming purely sexual relationships an 'abomination,' while Plutarch indicates boys were paired with older men upon reaching puberty.

How did Philolaus of Corinth influence pederasty in Thebes?

Philolaus of Corinth crafted laws for Thebes in the 8th century BC that provided special support for male unions. This contributed to a Theban pederastic tradition where the continuity of male couples' relationships was favored even after the younger man reached adulthood, as exemplified by Philolaus and Diocles.

What was the significance of the Sacred Band of Thebes in relation to pederasty?

According to tradition, the Sacred Band of Thebes, an elite military unit, was composed of pederastic couples. This suggests that pederastic relationships were integrated into military structures and societal roles in Thebes.

How has modern scholarship approached the study of pederasty in ancient Greece?

Modern scholarship, beginning in the late 19th century with figures like John Addington Symonds and later Kenneth J. Dover, has explored the ethical, social, and sexual dimensions of pederasty. Debates continue regarding the extent of sexual activity, power dynamics, and the interpretation of ancient texts and art.

What was Michel Foucault's perspective on pederasty in Greek culture?

Michel Foucault viewed pederasty as a practice that was 'problematized' in Greek culture, meaning it was the subject of intense moral scrutiny and complex, often contradictory, positive and negative judgments, making its governing ethics difficult to decipher.

What is the 'Dover to Foucault' line of thought regarding the *eromenos*'s role?

This line of thought, including scholars like David M. Halperin and Eva Keuls, posits that the *eromenos* did not reciprocate the *erastes*'s love and desire. They characterize the relationship as one of sexual domination and exploitation, where the *eromenos* was essentially a passive object, potentially traumatized by social norms.

What counterarguments exist against the 'domination' interpretation of pederasty?

Critics point to artwork, poetry, and philosophical texts, such as Plato's discussion of *anteros* ('love returned'), that suggest mutuality, tenderness, and reciprocal desire from the *eromenos*. They argue that the 'domination' theory overlooks evidence of genuine affection and arousal in the younger partner, calling the idea of the *eromenos* never being aroused a 'modern fairy tale'.

How do contemporary moral standards complicate the historical study of pederasty?

As historian Robin Osborne notes, 21st-century moral standards can challenge historians' ability to objectively present pederasty. The historian's role is to confront these representations, ensuring that the complexities and differences of the ancient Greek world, where core values might be challenged, are understood rather than reinforced by modern perspectives.

What were the seven official functions prohibited to Athenian citizens who had prostituted themselves?

The seven prohibited functions included serving as one of the nine archons, performing priestly duties, acting as an advocate for the state, holding any public office, serving as a herald or ambassador, and addressing the senate or assembly. These prohibitions stemmed from beliefs about ritual purity and civic integrity.

What specific gifts were contractually required in the Cretan pederastic initiation rite?

In the Cretan initiation rite, the *philetor* was contractually required to present the chosen youth with three gifts: military attire, an ox, and a drinking cup. These were followed by other costly gifts, signifying the formalization of the relationship.

What does the term *kinaidos* signify in the context of ancient Greek sexual practices?

The term *kinaidos* was an insult used for a man who engaged in anal intercourse as the receptive partner. It implied effeminacy and shame, contrasting with the desired active, penetrative role expected of males in society.

How did Athenian laws address the potential for seduction of youths?

To protect sons from inappropriate seduction attempts, Athenian fathers appointed *pedagogues* (slaves) to supervise them. However, Athenian fathers also prayed for their sons to be attractive, acknowledging the likelihood of attracting male attention and potential romantic rivalries.

What was the general view on male prostitution and visiting prostitutes in ancient Athens?

Male prostitution was considered a routine matter, and visiting prostitutes of either sex was generally acceptable for male citizens. However, adolescent citizens who prostituted themselves could face ridicule and legal restrictions later in life.

What was the significance of the 'up-and-down' gesture depicted in pederastic courtship scenes?

The 'up-and-down' gesture, where one hand fondles the youth's genitals and the other grasps his chin to make eye contact, was a common depiction of pederastic courtship. It symbolized intimacy and the dynamic of the relationship, as seen in vase paintings.

What evidence suggests that the *eromenos* might have experienced sexual pleasure?

While often depicted as passive, some vase paintings show the *eromenos* with an erection, and the text mentions the *erastes* stimulating the *eromenos*'s penis. Scholars like Martha Nussbaum argue that the cultural norm of depicting the *eromenos* as deriving no pleasure might conceal a more complex reality of mutual affection and arousal.

What was the role of *paideia* in relation to pederasty?

*Paideia* refers to the Greek concept of education and upbringing, particularly for aristocratic males. Pederasty was often integrated into this system, serving as a framework for mentorship, moral instruction, and the transmission of cultural values from an older, experienced man to a younger one.

How did the practice of athletic nudity in Megara relate to pederasty?

The Megaran poet Theognis linked athletic nudity to pederasty, suggesting that exercising naked in gymnasia could serve as a prelude to pederastic relationships. He wrote that it was fortunate for a lover who worked out naked and then went home to sleep with a beautiful boy.

What was the unique aspect of Theban pederasty concerning the duration of relationships?

In Thebes, influenced by laws crafted by Philolaus of Corinth, pederastic unions could continue even after the younger man reached adulthood. This contrasted with practices elsewhere, where such relationships were typically age-bound and concluded upon the youth's maturity.

What is the significance of the term *anteros* in discussions of pederasty?

*Anteros* translates to 'reciprocal love' or 'love returned.' In Plato's *Phaedrus*, it describes the development of the *eromenos*'s own desire and affection for the *erastes*, suggesting a potential for mutual emotional and even physical longing within the relationship.

What did scholars like Enid Bloch suggest about the psychological state of the *eromenos*?

Enid Bloch suggested that Greek boys in pederastic relationships might have been psychologically traumatized, particularly if they felt they were violating social customs. She interpreted vase paintings showing the *eromenos* remaining still while being touched as potential evidence of psychological immobilization or inability to escape.

What is the primary challenge historians face when discussing pederasty in ancient Greece?

A primary challenge is navigating the influence of 21st-century moral standards on the interpretation of ancient practices. Historians must present pederasty accurately, acknowledging its complexities and differences from modern values, rather than imposing contemporary judgments.

Pederasty In Ancient Greece Wiki: The Erastes and Eromenos: Navigating Pederasty in Hellenic Society

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Introduction to Hellenic Pederasty

Defining the Relationship

Pederasty in ancient Greece constituted a socially acknowledged relationship between an older male, known as the erastes, and a younger male, the eromenos, typically in his adolescence.^[2] This dynamic was deeply interwoven with the educational, social, and cultural fabric of Hellenic society, particularly among the aristocracy.^[30]

Historical Context

While not explicitly detailed in the Homeric epics, pederasty appears to have gained prominence in the late 7th century BC.^[4] It evolved within a broader context of Greek homosocial culture, which included athletic nudity, delayed marriages for elites, symposia, and the social seclusion of women.^[5]

A Complex Social Institution

The practice was both idealized and critically examined in ancient literature and philosophy.^[6] Scholars continue to debate its precise role and variations across different city-states and time periods, acknowledging that local customs and individual inclinations significantly shaped its manifestation.^[8]

Key Concepts: Roles and Terminology

The Erastes and Eromenos

Following Kenneth Dover's influential work, the terms erastes (lover) and eromenos (beloved) have become standard for describing the two primary roles.^[10] Both terms derive from the Greek verb erân, meaning "to love."

The erastes, typically the older participant, was viewed as the active or dominant partner. The suffix "-tēs" denotes agency.^[11]^[12] While often in his early twenties, the age difference could be minimal.^[16]^[17]

The Ideal Eromenos

The eromenos, or "beloved," was the younger, passive participant, often referred to as pais ("child").^[18] Ideally, the eromenos was depicted as an embodiment of youthful beauty, self-absorbed yet appreciative of the erastes' attention, advice, and gifts.^[25]

The eromenos was regarded as a future citizen, not merely an object of gratification.^[19] Evidence suggests the age range for an eromenos was typically from adolescence (around 13-15) up to the early twenties, often coinciding with the commencement of formal military training.^[21]^[22]

Active vs. Passive Roles

Dover emphasized the critical distinction between the active erastes and the passive eromenos.^[18] However, subsequent scholarship has presented a more nuanced view, acknowledging variations in behavior and the potential for reciprocal affection and desire from the eromenos.^[91]^[92]

The term paidika (neuter plural adjective, treated syntactically as masculine singular) was also used for the younger participant.^[18]

Societal and Cultural Context

Athenian Society

In Athens, pederasty was largely an aristocratic practice, deeply integrated into the male coming-of-age rituals and educational system (paideia).^[33]^[30] While Socrates advocated for chaste relationships, the practice was also subject to legal regulation and social critique, particularly as Athenian democracy evolved.^[36]^[38]

Athenian law addressed pederasty, with prohibitions against citizens who had prostituted themselves from holding public office, reflecting a belief that such individuals would betray the community's interests.^[45]^[46]

Spartan Practices

Spartan pederasty is a subject of scholarly debate. Some sources suggest a more chaste, pedagogically focused approach, emphasizing friendship and mentorship, while others find little difference from other Greek cities.^[97] Xenophon noted Lycurgus's disapproval of relationships based solely on sexual attraction, deeming them an "abomination."^[98] Conversely, Plutarch described Spartan elders closely supervising youths and their relationships.^[99]

Cretan and Other Regions

Crete is often cited as a place where pederasty was institutionalized early, possibly linked to initiation rites involving ritual abduction.^[3]^[28] Thebes developed a unique model where pederastic unions could continue into adulthood, exemplified by the Sacred Band of Thebes.^[109]^[110]^[111]

Artistic and Literary Depictions

Vase Painting Evidence

Ancient Greek vase painting provides extensive visual evidence for pederastic practices. Hundreds of scenes on Attic black-figure and red-figure vases depict various aspects of these relationships.^[66]^[67]

Common motifs include the erastes reaching for the eromenos's chin and genitals, the presentation of gifts (like hares or roosters, symbolizing courtship), and depictions of intercrural sex.^[68] The portrayal of the eromenos evolved over time, from idealized, mature youths to more slender, pubescent figures.^[73]

Poetic and Literary Portrayals

Poets like Theognis of Megara addressed pederastic themes, often framing them within pedagogical contexts and the emotional complexities of love and friendship.^[76]^[78] Hellenistic poets like Theocritus also referenced pederastic contests and the invocation of figures like Ganymede.^[80]

Literary sources also reveal the symbolic significance of gifts, with animals often given to youths as tokens of affection, contrasting with monetary gifts for women.^[69]

Interpretations of Depictions

The depiction of the eromenos often without an erection has led to scholarly debate about their sexual response.^[71] While some scholars argue for a cultural norm of passivity and lack of reciprocated desire, others point to evidence of affection, longing, and even arousal on the part of the eromenos.^[91]^[92]

The most common sexual practice depicted and discussed was intercrural sex, where penetration occurred between the thighs.^[82] This was considered honorable and did not carry the stigma associated with anal penetration, which was often reserved for prostitutes or slaves and could be seen as effeminate.^[85]^[88] Some vase paintings do depict both partners with erections, suggesting a more complex reality of mutual arousal.^[71]

Philosophical Perspectives

Plato's Views

Plato's dialogues offer varied perspectives. In the Symposium, Phaedrus extols pederastic love as a powerful force for virtue and civic duty, capable of inspiring great deeds.^[56] However, in the Laws, Plato adopts a more critical stance, suggesting that the Cretan myth of Ganymede was a fabrication to justify immoral behavior and recommending the prohibition of sexual relations with youths.^[57]

Aristotle and Social Control

Aristotle, in his Politics, suggested that pederasty could serve as a form of population control by directing male desire into non-procreative channels.^[55] This perspective highlights the pragmatic and societal considerations that influenced the acceptance and regulation of pederasty.

Ethical Debates

The ethical dimensions of pederasty were a subject of ongoing debate. While some philosophers saw it as a vital component of character development and civic virtue, others warned of its potential for exploitation and social disruption.^[115]^[122]

The concept of anteros, or reciprocal love, emerged in Platonic discussions, suggesting that the eromenos could develop genuine affection and desire for the erastes.^[92] This counters the notion that the relationship was solely one of domination, highlighting the potential for mutual emotional bonds.

Conversely, critiques focused on the potential for psychological harm and the societal stigma associated with the passive role, particularly anal penetration, which could be seen as "womanish" and detrimental to a male citizen's future public life.^[86]

Modern Scholarly Discourse

Early Investigations

Scholarly interest in ancient Greek pederasty emerged in the late 19th century with figures like John Addington Symonds and Havelock Ellis.^[113]^[114] Their work, and later that of Paul Brandt (as Hans Licht), began to systematically examine the practice across various cultures and historical periods.

Dover and Contemporary Debates

Kenneth J. Dover's 1978 work, Greek Homosexuality, significantly influenced modern scholarship, sparking ongoing debates about the nature of these relationships.^[1]^[115] Dover's emphasis on the active/passive dichotomy and the potential for exploitation has been challenged by scholars who highlight evidence of mutuality, affection, and the complex emotional lives of the eromenos.^[118]^[119]

Navigating Modern Values

Historians like Robin Osborne emphasize the challenge of interpreting ancient practices through contemporary moral standards.^[123] The study of pederasty requires confronting how Hellenic values regarding love, education, and social structure differed significantly from modern norms, prompting a critical re-evaluation of our own assumptions.^[123]

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References

Thomas Hubbard, "Pindar's Tenth Olympian and Athlete-Trainer Pederasty", in SameâSex Desire and Love in Greco-Roman Antiquity, pp. 143 and 163 (note 37), with cautions about the term "homosocial" from Percy, p. 49, note 5.

Percy, Reconsiderations about Greek Homosexualities, p. 17 et passim.

Michael Lambert, "Athens", in Gay Histories and Cultures: An Encyclopedia (Taylor & Francis, 2000), p. 122.

William Armstrong Percy III, Pederasty and Pedagogy in Archaic Greece (University of Illinois Press, 1996), p. 1 online.

Marguerite Johnson and Terry Ryan, Sexuality in Greek and Roman Society and Literature: A Sourcebook (Routledge, 2005), p. 4 online.

Dover, "Greek Homosexuality and Initiation," pp. 19â20, notes the usage of "the same words for homosexual as for heterosexual emotion â¦ and the same for its physical consummation" from the archaic period on.

John Pollini, "The Warren Cup: Homoerotic Love and Symposial Rhetoric in Silver", Art Bulletin 81.1 (1999), pp. 21â52.

The term here rendered as "ideal" is ÎºÎ±Î»Î¿Îºá¼Î³Î±Î¸Î¯á¾³, translated as "a perfect man, a man as he should be" in Liddell and Scott's Greek-English Lexicon (Oxford, 1968; p. 397)

Victoria Wohl, Love among the Ruins: The Erotics of Democracy in Classical Athens, p. 5 referring to Aeschines, (Tim.134)

Clifford Hindley, "Debate: Law, Society and Homosexuality in Classical Athens", in Past and Present, 133 (1991), p. 167n4.

Hyginus, Astronomy 2.5; Clement of Alexandria, Protreptikos 2.34.2â5; Arnobius, Against the Gentiles 5.28 (Dalby 2005, pp. 108â117)

Nussbaum, The Fragility of Goodness, p. 188; see also Dover, Greek Homosexuality, p. 96; Percy, Pederasty and Pedagogy in Archaic Greece, p. 119.

Ferrari, Figures of Speech, p. 140; Percy, Pederasty and Pedagogy in Archaic Greece, pp. 119â120.

J. D. Beazley, "Some Attic Vases in the Cyprus Museum", Proceedings of the British Academy 33 (1947); p. 199; Dover, Greek Homosexuality, pp. 94â96.

Thomas K. Hubbard, Homosexuality in Greece and Rome: a sourcebook of basic documents in translation, University of California, 2003; p. 23

Percy, Pederasty and Pedagogy in Archaic Greece, p. 119; Nussbaum, Sex and Social Justice, pp. 268, 307, 335; Ferrari, Figures of Speech, p. 145.

Aesop, "Zeus and Shame" (Perry 109, Chambry 118, Gibbs 528), in Fables.

Johnson and Ryan, Sexuality in Greek and Roman Society and Literature, p. 3, based on Attic red-figure pottery; Percy, Pederasty and Pedagogy in Ancient Greece, p. 119.

Rommel MendÃ¨s-Leite et al. Gay Studies from the French Cultures, p. 157; Percy, "Reconsiderations about Greek Homosexualities", pp. 30â31.

Percy, William A. Pederasty and Pedagogy in Archaic Greece, , University of Illinois Press, 1996, pp. 146â150

Percy, William A. Pederasty and Pedagogy in Archaic Greece, University of Illinois Press, 1996, p. 79

Thomas F. Scanlon, "The Dispersion of Pederasty and the Athletic Revolution in Sixth-Century BC Greece", in Same-Sex Desire and Love in Greco-Roman Antiquity and in the Classical Tradition of the West, pp. 64â70.

David Leitao, "The legend of the Theban Band", in M. Craven Nussbaum and J. Sihvola The Sleep of Reason: Erotic Experience and Sexual Ethics in Ancient Greece and Rome, Chicago University Press (2002), pp. 140â150.

Andrew Lear, Eva Cantarella, Images of Ancient Greek Pederasty: Boys Were Their Gods, Routledge, 2009.

Robert B. Koehl, "Ephoros and Ritualized Homosexuality in Bronze Age Crete", in Martin Duberman, ed. Queer Representations: Reading Livers, Reading Cultures, New York University, 1997.

Robin Osborne, Greek History (Routledge, 2004), pp. 12, 21.

A full list of references for this article are available at the Pederasty in ancient Greece Wikipedia page

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The Erastes and Eromenos

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Introduction to Hellenic Pederasty 🦉

🤝 Defining the Relationship

📜 Historical Context

🌍 A Complex Social Institution

Key Concepts: Roles and Terminology 👤

❤️ The Erastes and Eromenos

✨ The Ideal Eromenos

⚖️ Active vs. Passive Roles

Societal and Cultural Context 🏛️

🏛️ Athenian Society

⚔️ Spartan Practices

🏺 Cretan and Other Regions

Artistic and Literary Depictions 🎨

🏺 Vase Painting Evidence

✍️ Poetic and Literary Portrayals

🤔 Interpretations of Depictions

Philosophical Perspectives 🧠

📜 Plato's Views

🏛️ Aristotle and Social Control

⚖️ Ethical Debates

Modern Scholarly Discourse 📚

🔍 Early Investigations

🗣️ Dover and Contemporary Debates

🌐 Navigating Modern Values

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References

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Academic Disclaimer ⚠️

📜 Important Considerations

Dive in with Flashcard Learning!

Introduction to Hellenic Pederasty

Defining the Relationship

Historical Context

A Complex Social Institution

Key Concepts: Roles and Terminology

The Erastes and Eromenos

The Ideal Eromenos

Active vs. Passive Roles

Societal and Cultural Context

Athenian Society

Spartan Practices

Cretan and Other Regions

Artistic and Literary Depictions

Vase Painting Evidence

Poetic and Literary Portrayals

Interpretations of Depictions

Philosophical Perspectives

Plato's Views

Aristotle and Social Control

Ethical Debates

Modern Scholarly Discourse

Early Investigations

Dover and Contemporary Debates

Navigating Modern Values

Teacher's Corner

True or False?

Test Your Knowledge!

Gamer's Corner

Discover other topics to study!

References

Feedback & Support

Academic Disclaimer

Important Considerations