Pederasty in ancient Greece

• 1. Defining The Roles

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  A wall painting from the Tomb of the Diver in Paestum, dated to 470 BCE, depicts a pederastic couple sharing a couch. The figure on the right appears to seek a kiss from the figure on the left. This image captures the social acknowledgment of relationships between an older male and a younger male during his teens. Scholars have standardized terms for these roles since Kenneth Dover published Greek Homosexuality in 1978. The older partner is called the erastês, while the younger is known as the erômenos. These words derive from the Greek verb meaning "to love." Dover described the erastês as the active or dominant participant, with the suffix -tês denoting agency. The erômenos was viewed by Dover as the passive or subordinate sexual participant. He could also be referred to as pais, which means child. Art portrayed this youth with respect rather than as an inferior object of gratification. Modern age estimates for the erômenos range from thirteen to twenty years old, though some sources suggest up to thirty. Most evidence indicates eligibility began when an aristocrat started formal military training, typically between fifteen and seventeen. Physical maturity varied; sometimes the younger man stood taller than his lover and had developed facial hair. Another word used for the younger participant was paidika, treated syntactically as masculine singular.

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• 2. Origins And Rituals

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  A brass plaque from Crete dating between 650 and 625 BC stands as the oldest surviving representation of pederastic custom. Such images appear across Greece within the following century. Cretan pederasty seems grounded in initiation rituals involving abduction. A man selected a youth and enlisted friends to help carry him off to an andreion, a men's club or meeting hall. The youth received gifts while the philetor and friends took him into the countryside for two months. They hunted and feasted together during this period. Upon return, the philetor presented three contractually required gifts: military attire, an ox, and a drinking cup. Other costly gifts followed subsequently. The initiate sacrificed the ox to Zeus before joining friends at a feast. He received special clothing marking him as kleinos, meaning famous or renowned. This initiate was called parastatheis, translating to he who stands beside. Perhaps like Ganymede the cup-bearer of Zeus, he stood at the side of the philetor during meals. In this interpretation, the formal custom reflects myth and ritual. Robert B. Koehl constructed this summary based on Strabo quoting Ephoros. Some scholars reject the initiation theory entirely, arguing it denies homosexuality as natural or innate.

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• 3. Social And Political Context

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  The erastês-erômenos relationship played a role in the Classical Greek social and educational system among upper classes. Pederasty has been understood as educative within aristocratic education known as paideia. Greek authors from Aristophanes to Pindar felt it naturally present in that context. A scene in Xenophon's Symposium is set at Callias III's house during a banquet hosted for his beloved Autolykos. This celebration honored a victory gained by the young man in the pentathlon at the Panathenaic Games. Debate exists regarding prevalence; some scholars believe pederasty was common only among aristocracy. Bruce Thornton argues insults directed at pederastic males in Aristophanes' comedies show common people disliked the practice. Thomas Hubbard claims pederasty was not the norm and highly problematized in ancient society. Other scholars suggest same-sex desire was part of the sexual ideology of democracy shared by elite and demos. Harmodius and Aristogeiton exemplified tyrant-slayers who embodied this ideal. In Crete, fathers had to approve suitors as worthy before ritual abduction could occur. Athenian fathers appointed slaves called pedagogues to watch over their sons against inappropriate seduction attempts. Yet Aeschines noted Athenian fathers prayed their sons would be handsome to attract attention despite knowing risks. Boys usually had to be courted and free to choose mates unlike arranged marriages for girls. After relationships ended and men married, older partners often remained close throughout life. Not all pederastic relationships were sexual; many formed friendship and guidance bonds.

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• 4. Philosophical Debates

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  Phaedrus in Plato's Symposium remarks on the nature of these unions while Laws presents a much more austere stance from Plato himself. The Athenian stranger in Plato's Laws blames pederasty for promoting civil strife and driving many to wits' end. He recommends prohibiting sexual intercourse with youths through specific paths laid out in text. Plato states that society believes Ganymede's homosexuality story fabricated by Cretans to justify immoral behaviors. Some myths provided examples of young men as lovers of gods emerging around 6th century BC Classical literature. Zeus appeared with Ganymede, Poseidon with Pelops, Apollo with Cyparissus, Hyacinthus, and Admetus. Orpheus, Heracles, Dionysus, Hermes, and Pan also featured such relationships according to scholars. All Olympian gods except Ares purportedly had these connections. Dover believed these myths expressed literary versions explaining overt homosexuality of Greek Archaic culture. He contrasted distinctiveness against attitudes in other ancient societies like Egypt and Israel. In Laws, Plato takes a stricter view than previous works regarding homosexual conduct. The argument has recently been made that pederasty was idealized during Archaic period before criticism began in Athens. This shift occurred alongside general Classical Athenian reassessment of earlier cultural norms.

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• 5. Mythological Precedents

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  The myth of Ganymede's abduction by Zeus invoked precedent for pederastic relationships as Theognis asserted to a friend. However, some in Athenian society deemed this story a Cretan fabrication designed to justify homoeroticism. Plato's Laws reflects this skepticism explicitly. The 5th century BC poet Pindar constructed a sexual relationship between Poseidon and Pelops replacing an earlier cannibalism tale he found unsavoury. Poseidon aided mortal boy Pelops winning a chariot race through admiration. Myths attributing homosexuality to Dionysus are very late often post-pagan additions written centuries later. An Egyptian poet Nonnus wrote the tale of Dionysus and Ampelos sometime between 4th and 5th centuries CE making it unreliable. Another tale involving Dionysus and Prosymnus describes Christian authors aiming to discredit pagan mythology. These stories tell how former masturbated with fig branch over latter's grave according to Hyginus and Clement of Alexandria. Scholars argue specific customs originated in initiatory rituals evidenced by myths providing examples emerging around 6th century BC. All Olympian gods except Ares purportedly had these relationships demonstrating distinctiveness compared to other ancient societies.

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• 6. Regional Variations

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  Many practices described above concern Athens while Attic pottery serves major source for modern scholars attempting understanding institution. In Athens during democracy period pederasty subjected to scrutiny received lesser acceptance associated with aristocracy and outmoded thinking. 4th century philosophy advocated idealized modest or chaste love whereas immodest eros scrutinized heavily. Among elite men having been eromenos created political liability easily accused of prostituting themselves. Unlike Dorians where older male usually had only one erômenos, eastern regions allowed multiple partners over lifetime. Poems of Alcaeus indicate customary invitation to dine together. Greek pederasty seemingly already institutionalized in Crete at time of Thaletas including Dance of Naked Youths. Some suggest both Crete and Sparta influenced Athenian practice significantly. Spartan views remain disputed among ancient sources and historians regarding chastity levels versus physical attraction. Xenophon stated relationship tolerated if based friendship love not solely physical sexual attraction considered abomination otherwise. Cicero claimed Spartan pederasty chaste non-sexual while Plutarch stated boys paired with older men upon reaching puberty. Aelian discussed responsibilities older citizens held toward younger less experienced males. Historian Thomas F. Scanlon argues Sparta first city practicing athletic nudity formalizing pederasty early. Megara cultivated good relations with Sparta culturally attracted emulate practices 7th century when pederasty postulated first formalized Dorian cities.

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• 7. Modern Scholarship

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  Ethical views held in ancient societies explored by scholars only since end 19th century. John Addington Symonds wrote seminal work A Problem in Greek Ethics 1873 private edition ten copies 1883 revised form published 1901. Edward Carpenter expanded scope examining homoerotic practices globally Intermediate Types among Primitive Folk 1914. Paul Brandt writing under pseudonym Hans Licht continued study Germany publishing Sexual Life in Ancient Greece 1932. Kenneth J. Dover's Greek Homosexuality 1978 triggered debates continuing today. Michel Foucault declared pederasty problematized object special intense moral preoccupation subject complex interplay positive negative making ethics difficult decipher. Modern line from Dover to Foucault to David M. Halperin holds erômenos did not reciprocate love desire factored sexual domination politics penetration true adult male Athenians relations social inferiors boys women slaves. Eva Keuls also propounded theory emphasizing power differential asymmetry relationships. Enid Bloch argues many Greek boys traumatized violating customs most shameful thing happening any Greek male penetration another male. Vases showing boy standing perfectly still man reaches genitals indicate psychological immobilization unable move run away. Critics point artwork poetry philosophical works Platonic discussion anteros love returned tenderness desire matching responding erastês. Thomas K. Hubbard criticized Halperin position persistently negative judgmental rhetoric implying exploitation domination fundamental characteristics pre-modern sexual models challenging mainstream assimilationist gay apologists attempting demonize purge orthodox male sexualities involving adults adolescents.

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