In classical antiquity, writers such as Herodotus,Herodotus Histories 1.135 Plato,Plato, Phaedrus 227a Xenophon,Xenophon, Memorabilia 2.6.28 , Symposium 8 AthenaeusAthenaeus, Deipnosophistae 13:601–606 and many others explored aspects of homosexuality in Greek society. This often took the form of pederasty, usually seen among some elite circles, involving an adult man with an adolescent boy (marriages in Ancient Greece between men and women were also age structured, with men in their thirties commonly taking wives in their early teens).Xen. Oec. 7.5 Certain city-states allowed it while others were ambiguous or prohibited it. Sexual relationships between adult men did exist, though it is possible at least one member of each of these relationships flouted social conventions by assuming a passive sexual role. It is unclear how such relations between same-sex partners were regarded in the general society, especially for women, but examples do exist as far back as the time of Sappho.Oxford Classical Dictionary entry on homosexuality, pp.720–723; entry by David M. Halperin.
Pederasty
The most common form of same-sex relationships between elite males in Greece was paiderastia (pederasty). It was a relationship between an older male and an adolescent youth. A boy was considered a "boy" until he was able to grow a full beard. The older man was called erastes. He was to educate, protect, love, and provide a role model for his eromenos, whose reward for him lay in his beauty, youth, and promise. Such a concept is backed up by archeological evidence experts have found throughout the years, such as a bronze plaque of an older man carrying a bow and arrow while grabbing a younger man by the arms- who is carrying a goat. Furthermore, the boy's genitals are exposed in the plaque, thus experts interpret this, and more evidence comparative to this, as the practice of pederasty.Donnay, Catherine (2018-01-01). "Pederasty in ancient Greece: a view of a now forbidden institution". EWU Masters Thesis Collection. Scholar Keith DeVries notes that some painted vases may depict the eromenoi flirting instead of deflecting advances from their erastes. He states that wrist-grabbing only leaves the genitals open for the suitor, which could mean an invitation.
Scholars have debated the role or extent to which ancient Greeks engaged in and tolerated pederasty, which is likely to have varied according to local custom and individual inclination. It has no formal existence in the Homeric epics, and may have developed in the late 7th century BC as an aspect of Greek homosocial culture.
Pederasty was both idealized and criticized in ancient literature and philosophy. The argument has recently been made that pederasty was idealized in Archaic period; criticism began in Athens as part of the general Classical Athenian reassessment of Archaic culture.
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. Cretan pederasty as a social institution seems to have been grounded in an initiation which involved abduction. The man took the boy into the wilderness, where they spent two months hunting and feasting with their friends. The youth then lived in a type of public intimacy with his lover. This older man would educate the youth in the ways of Greek life and the responsibilities of adulthood. The practice spread from Crete to other regions. Penetrative sex, however, was seen as demeaning for the passive partner, and outside the socially accepted norm.
The erastes shows restraint in his “pursuit” rather than his “capture” of the young boy, and the eromenos would similarly show restraint by not immediately giving into the older man’s sexual desires. Soon after, the younger man gives in to his new mentor—erastes—and receives guidance from him. Nevertheless, it is not certain that those in submission will enjoy such "trainings" from his mentor—including sexual favors. However, not all pederastic relationships were sexual—many were simply forms of friendship and guidance.Marilyn B. Skinner, Sexuality in Greek and Roman Culture 2nd edition (United Kingdom: John Wiley & Sons, 2014), 16-18.
In the military
The Spartan government used an institutionalized training system called the "agoge" to raise all male youth once they turned 7 years old. Each group was prepared for citizenship by receiving an education that was deemed for "practical purposes" including reading, writing, and musical arts. Military training started around the age of 12 as well as communal living. In Xenophon's' pamphlet on Spartan politeia (Lak. Pol.) he states that "the aim of this education is to produce men who are obedient, respectful, and self-controlled which makes these Spartan men better quality than Greeks." Training groups were broken up by age: 8-11, 12-15,16-20, and graduated at the age of 30. Each unit was directed by a senior who was at least 20 years old.
Males from the age of 20 to 30 were not allowed to live with their wives and even after 30 still had to eat the main meal of the day in the syssitia. During this time pederasty was encouraged and thought to be an essential part of socialization and camaraderie for the youth. Xenophon made a statement that, "Lykourgos deemed if an honorable and respectable man was enamored with the character of a boy should try to friend him and spend time with him." There is also a claim of "lust being shameful" with there to be no sex between them. Xenophon also made note that some states tolerate sensual gratification with boys for chastity would be hard. Aelian, Plutarch and Maximus of tyre follows Xenophon's general line on Spartan pederastic chastity.
Erich Bethe hypothesized that from the 5th- 7th centuries pederasty was institutionalized and started as a form of initiation. He believed it was considered a "rite de passage" in order for the initiate to graduate and be considered an adult warrior. He believed the passing of semen from the erastes to the eromenos was fundamental in the passing of military excellence on to the younger members.
The Sacred Band of Thebes was made up of male lovers who fought together. It was said that their emotional bond made them continuously victorious, believing that they would "fight all the more bravely" with their lovers by their sides. Spartans did not put pairs together in war; these were intended more for a mentorship and training purpose, not for motivation during war. A 2002 article by Leitao, citing Xenophon's failure to mention it in his work the Hellenica—a political and military history of the first part of the 4th century—argues that "the historicity of an erotic Sacred Band rests on the most precarious of foundations" (p. 143). The Thebans attributed to the Sacred Band the power of Thebes for the generation before its fall to Philip II of Macedon, who, when he surveyed the dead after the Battle of Chaeronea (338 BC) and saw the bodies of the Sacred Band strewn on the battlefield, delivered this harsh criticism of the Spartan views of the band:Perish miserably they who think that these men did or suffered aught disgraceful.Pammenes' opinion, according to Plutarch, was thatHomer's Nestor was not well skilled in ordering an army when he advised the Greeks to rank tribe and tribe...he should have joined lovers and their beloved. For men of the same tribe little value one another when dangers press; but a band cemented by friendship grounded upon love is never to be broken.These bonds, reflected in episodes from Greek mythology, such as the heroic relationship between Achilles and Patroclus in the Iliad, were thought to boost morale as well as bravery due to the desire to impress and protect their lover. Such relationships were documented by many Greek historians and in philosophical discourses, as Plutarch demonstrates:It is not only the most warlike peoples, the Boeotians, Spartans, and Cretans, who are the most susceptible to this kind of love but also the greatest heroes of old: Meleager, Achilles, Aristomenes, Cimon, and Epaminondas.
During the Lelantine War between the Eretrians and the Chalcidians, before a decisive battle the Chalcidians called for the aid of a Thessalian warrior named Kleomachos of Pharsalos. He answered their request, bringing his lover to watch. Leading the charge against the Eretrians he brought the Chalcidians to victory at the cost of his own life. The Chalcidians erected a tomb for him in the marketplace in gratitude.
Spartan weddings
After 500 BC Spartan men were required to get married. It was considered a public service to have children. For a Spartan wedding, the bride's hair was cropped short to show she was now a woman, and the men grew their hair long. This reversal continued on for the bride who was dressed in mens attire and wearing a fake beard. This was explained as apotropaic cross-dressing. George Devereux, on the other hand, suggested this was to make the husband's transition from homosexual to heterosexual relationships easier, thereby marking pederasty relationships as temporary, developmental ones, and not one of sexual and intimate connection like with a woman. However, if the male was under the age of 30, he had to sneak over at night to see his bride and was not allowed to live with her. Some cases they kept the marriage a secret until there was a child. Once the male was deemed as having enough children, he could then honorably pass his wife on to a friend. It is also noted as 'ancestral custom' for a wife to have three or more husbands depending on if they were related and any children born belonged to all husbands. Yet, when two men of similar age shared a similar relationship, it was deemed taboo and, in fact, perverse.
Sex between adult men
According to the opinion of the classicist Kenneth Dover who published Greek Homosexuality in 1978, given the importance in Greek society of cultivating the masculinity of the adult male and the perceived feminizing effect of being the passive partner, relations between adult men of comparable social status were considered highly problematic, and usually associated with social stigma. This stigma, however, was reserved for only the passive partner in the relationship. According to Dover and his supporters, Greek males who engaged in passive anal sex after reaching the age of manhood—at which point they were expected to take the reverse role in pederastic relationships and become the active and dominant member—thereby were feminized or "made a woman" of themselves. Dover refers to insults used in the plays of Aristophanes as evidence 'passive' men were ridiculed.
More recent work published by James Davidson, Hubbard have challenged this model, arguing that it is reductionist and have provided evidence to the contrary.
The legislator Philolaus of Corinth, lover of the stadion race winner Diocles of Corinth at the Ancient Olympic Games of 728 BC,Aristotle. Politics, 1274a31–b5 . crafted laws for the Thebans in the 8th century BC that gave special support to male unions, contributing to the development of Theban pederasty in which, unlike other places in ancient Greece, it favored the continuity of the union of male couples even after the younger man reached adulthood, the most famous example being the Sacred Band of Thebes, composed of elite soldiers in pairs of male lovers in the 4th century BC, as was also the case with him and Diocles, who lived together in Thebes until the end of their lives.Romm, J. (2021, June 6). The legacy of same-sex love in ancient Thebes . History News Network, Columbian College of Arts & Sciences. Retrieved September 13, 2022
The romance between Pausanias and Agathon in Athens, made famous by their appearance in Plato's Symposium, also continued from the pederastic phase into adulthood as a stable and long-lasting relationship.
Achilles and Patroclus