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| '''Pederasty in ancient Greece''' was a socially acknowledged romantic relationship between an older male (the ''erastes'') and a younger male (the ''[[eromenos]]'') usually in his teens.<ref>C.D.C. Reeve, ''Plato on Love:'' Lysis, Symposium, Phaedrus, Alcibiades ''with Selections from'' Republic'' and'' Laws (Hackett, 2006), p. xxi [https://books.google.com/books?id=E1lQNf2EfEUC&pg=PP25 online]; Martti Nissinen, ''Homoeroticism in the Biblical World: A Historical Perspective'', translated by Kirsi Stjerna (Augsburg Fortress, 1998, 2004), p. 57 [https://books.google.com/books?id=-sHSNPG85tUC&pg=PA57 online]; Nigel Blake ''et al.'', ''Education in an Age of Nihilism'' (Routledge, 2000), p. 183 [https://books.google.com/books?id=lgkOAAAAQAAJ&pg=PA183 online.]</ref> It was characteristic of the [[Archaic Greece|Archaic]] and [[Classical Greece|Classical periods]].<ref>Nissinen, ''Homoeroticism in the Biblical World'', p. 57; William Armstrong Percy III, "Reconsiderations about Greek Homosexualities," in ''Same–Sex Desire and Love in Greco-Roman Antiquity and in the Classical Tradition of the West'' (Binghamton: Haworth, 2005), p. 17. Sexual variety, not excluding ''paiderastia'', was characteristic of the [[Hellenistic era]]; see [[Peter Green (historian)|Peter Green]], "Sex and Classical Literature," in ''Classical Bearings: Interpreting Ancient Culture and History'' (University of California Press, 1989, 1998), p. 146 [https://books.google.com/books?id=zlFXc9N19yUC&pg=PA146 online.]</ref> The influence of [[pederasty]] on Greek culture of these periods was so prevalent that it has been called "the principal cultural model for free relationships between citizens."<ref>Dawson, ''Cities of the Gods'', p. 193. See also George Boys-Stones, "Eros in Government: Zeno and the Virtuous City," ''Classical Quarterly'' 48 (1998), pp. 168–174: "there is a certain kind of sexual relationship which was considered by many Greeks to be very important for the cohesion of the city: sexual relations between men and youths. Such relationships were taken to play such an important role in fostering cohesion where it mattered – among the male population – that [[Lycurgus of Sparta|Lycurgus]] even gave them official recognition in his constitution for Sparta" (p. 169).</ref> | '''Pederasty in ancient Greece''' was a socially acknowledged romantic relationship between an older male (the ''erastes'') and a younger male (the ''[[eromenos]]'') usually in his teens.<ref>C.D.C. Reeve, ''Plato on Love:'' Lysis, Symposium, Phaedrus, Alcibiades ''with Selections from'' Republic'' and'' Laws (Hackett, 2006), p. xxi [https://books.google.com/books?id=E1lQNf2EfEUC&pg=PP25 online]; Martti Nissinen, ''Homoeroticism in the Biblical World: A Historical Perspective'', translated by Kirsi Stjerna (Augsburg Fortress, 1998, 2004), p. 57 [https://books.google.com/books?id=-sHSNPG85tUC&pg=PA57 online]; Nigel Blake ''et al.'', ''Education in an Age of Nihilism'' (Routledge, 2000), p. 183 [https://books.google.com/books?id=lgkOAAAAQAAJ&pg=PA183 online.]</ref> It was characteristic of the [[Archaic Greece|Archaic]] and [[Classical Greece|Classical periods]].<ref>Nissinen, ''Homoeroticism in the Biblical World'', p. 57; William Armstrong Percy III, "Reconsiderations about Greek Homosexualities," in ''Same–Sex Desire and Love in Greco-Roman Antiquity and in the Classical Tradition of the West'' (Binghamton: Haworth, 2005), p. 17. Sexual variety, not excluding ''paiderastia'', was characteristic of the [[Hellenistic era]]; see [[Peter Green (historian)|Peter Green]], "Sex and Classical Literature," in ''Classical Bearings: Interpreting Ancient Culture and History'' (University of California Press, 1989, 1998), p. 146 [https://books.google.com/books?id=zlFXc9N19yUC&pg=PA146 online.]</ref> The influence of [[pederasty]] on Greek culture of these periods was so prevalent that it has been called "the principal cultural model for free relationships between citizens."<ref>Dawson, ''Cities of the Gods'', p. 193. See also George Boys-Stones, "Eros in Government: Zeno and the Virtuous City," ''Classical Quarterly'' 48 (1998), pp. 168–174: "there is a certain kind of sexual relationship which was considered by many Greeks to be very important for the cohesion of the city: sexual relations between men and youths. Such relationships were taken to play such an important role in fostering cohesion where it mattered – among the male population – that [[Lycurgus of Sparta|Lycurgus]] even gave them official recognition in his constitution for Sparta" (p. 169).</ref> |
[[File eithinos, kylix con incrontri erotici, attica, 500 ac ca., da vulci 04.JPG|thumb|right|250px|Courting couples. Outside of a cup. Attic Kylix. Peithinos Painter. Around 500 BCE. Altes Museum]] | [[Fileeithinos, kylix con incrontri erotici, attica, 500 ac ca., da vulci 04.JPG|thumb|right|250px|Pederastic Courting couples. Outside of a cup. Attic Kylix. Peithinos Painter. Around 500 BCE. Altes Museum]] |
| Some scholars locate its origin in [[initiation ritual]], particularly rites of passage on [[Crete]], where it was associated with entrance into military life and the religion of [[Zeus]].<ref>Robert B. Koehl, "The Chieftain Cup and a Minoan Rite of Passage," ''Journal of Hellenic Studies'' 106 (1986) 99–110, with a survey of the relevant scholarship including that of [[Arthur Evans]] (p. 100) and others such as H. Jeanmaire and R.F. Willetts (pp. 104–105); [[Deborah Kamen]], "The Life Cycle in Archaic Greece", ''The Cambridge Companion to Archaic Greece'' (Cambridge University Press, 2007), pp. 91–92. [[Kenneth Dover]], a pioneer in the study of Greek homosexuality, rejects the initiation theory of origin; see "Greek Homosexuality and Initiation," in ''Que(e)rying Religion: A Critical Anthology'' (Continuum, 1997), pp. 19–38. For Dover, it seems, the argument that Greek ''paiderastia'' as a social custom was related to rites of passage constitutes a denial of homosexuality as natural or innate; this may be to overstate or misrepresent what the initiatory theorists have said. The initiatory theory claims to account not for the existence of ancient Greek homosexuality in general but rather for that of formal ''paiderastia''.</ref> It has no formal existence in the [[Homeric epics]], and seems to have developed in the late 7th century BC as an aspect of Greek [[homosociality|homosocial culture]],<ref>Thomas Hubbard, "Pindar's ''Tenth Olympian'' and Athlete-Trainer Pederasty," in ''Same–Sex 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.</ref> which was characterized also by [[Nudity in sport|athletic]] and [[Depictions of nudity|artistic nudity]], delayed marriage for aristocrats, [[symposium|symposia]], and the social seclusion of women.<ref>Percy, "Reconsiderations about Greek Homosexualities," p. 17 [https://books.google.com/books?id=ejPZu3Ktu5cC&pg=PA17 online] ''et passim''.</ref> | Some scholars locate its origin in [[initiation ritual]], particularly rites of passage on [[Crete]], where it was associated with entrance into military life and the religion of [[Zeus]].<ref>Robert B. Koehl, "The Chieftain Cup and a Minoan Rite of Passage," ''Journal of Hellenic Studies'' 106 (1986) 99–110, with a survey of the relevant scholarship including that of [[Arthur Evans]] (p. 100) and others such as H. Jeanmaire and R.F. Willetts (pp. 104–105); [[Deborah Kamen]], "The Life Cycle in Archaic Greece", ''The Cambridge Companion to Archaic Greece'' (Cambridge University Press, 2007), pp. 91–92. [[Kenneth Dover]], a pioneer in the study of Greek homosexuality, rejects the initiation theory of origin; see "Greek Homosexuality and Initiation," in ''Que(e)rying Religion: A Critical Anthology'' (Continuum, 1997), pp. 19–38. For Dover, it seems, the argument that Greek ''paiderastia'' as a social custom was related to rites of passage constitutes a denial of homosexuality as natural or innate; this may be to overstate or misrepresent what the initiatory theorists have said. The initiatory theory claims to account not for the existence of ancient Greek homosexuality in general but rather for that of formal ''paiderastia''.</ref> It has no formal existence in the [[Homeric epics]], and seems to have developed in the late 7th century BC as an aspect of Greek [[homosociality|homosocial culture]],<ref>Thomas Hubbard, "Pindar's ''Tenth Olympian'' and Athlete-Trainer Pederasty," in ''Same–Sex 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.</ref> which was characterized also by [[Nudity in sport|athletic]] and [[Depictions of nudity|artistic nudity]], delayed marriage for aristocrats, [[symposium|symposia]], and the social seclusion of women.<ref>Percy, "Reconsiderations about Greek Homosexualities," p. 17 [https://books.google.com/books?id=ejPZu3Ktu5cC&pg=PA17 online] ''et passim''.</ref> |
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