The extent to which the Greeks engaged in and tolerated homosexual relations is open to some debate. For a long time the subject was taboo and remains controversial even today. Nevertheless, it is undeniable that relationships we would call homosexual, especially between men and youths, played an important role in Ancient Greek society.
Traditionally these relationships involved an older man and a youth and lasted until the youth reached full adulthood. Thereafter this type of relationship was frowned upon because physical love was perceived as always involving one person in a position of submission, something that was unacceptable for a full Greek citizen.
In cities such as Sparta and Thebes, there appeared to be a particularly strong emphasis on relationships between men and youths, and it was considered an important part of their education. On the night of their wedding, Spartan wives were expected to lie in a dark room and dress as a man - presumably to help their husbands make the transition from homosexual to heterosexual love. While in Thebes, the general Epaminondas commanded a regiment composed of 150 pairs of lovers. This 'Band of Lovers' became a formidable fighting force, with lover defending lover until death.
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This is the myth that Adonis Georgiades so successfully and convincingly demolishes in his book Debunking the Myth of Homosexuality in Ancient Greece.
Georgiades manages, in just over 200 easy-to-read and well-documented pages, to cite a multitude of ancient sources which shed the light of truth upon the question of just how homosexuals and homosexuality were regarded in the Hellas of the 9th to the 4th century B.C. His thesis is simple: "Of course homosexuality existed in Greece, just as it has existed, and will continue to exist, everywhere and at all times in human history. However, while it did exist, it was never legally sanctioned, thought to be a cultural norm, or engaged in without risk of serious punishment, including exile and death." A pitiful creature like Barney Frank, for instance, would have -- upon his particular "proclivity" being discovered -- been executed or sent into exile. After which, his living quarters would have been fumigated and ritually purified by a priest. Unless, of course, he had previously "gone public" with his homosexual lifestyle. In that case, though he would have been permitted to live, he would, under Athenian law (grafí etairísios), not be permitted to
become one of the nine archons, nor to discharge the office of priest, nor to
act as an advocate for the state, nor shall he hold any office whatsoever, at home
or abroad, whether filled by lot or by election; he shall not be sent as a herald;
he shall not take part in debate, nor be present at the public sacrifices; when the
citizens are wearing garlands, he shall wear none; and he shall not enter within the
limits of the place that has been purified for the assembling of the people. Any
man who has been convicted of defying these prohibitions pertaining to sexual
conduct shall be put to death (Aeschines. "Contra Timarchus," as cited in
Georgiades, p. 69).
We learn as well that "Athens had the strictest laws pertaining to homosexuality of any democracy that has ever existed" (62). In non-democratic Sparta, as well as in democratic Crete and the rest of democratic Hellas, there were similar prohibitions with similar punishments as that meted out in Athens, and Georgiades gives us citations galore to prove his main thesis: "At no time, and in no place, was this practice considered normal behavior, or those engaged in it allowed to go unpunished" (passim). In order to remove any doubt whatsoever, he draws on such ancient luminaries as Aeschylus, Aristophanes, Diodorus Seculus, Euripides, Homer, Lysias, Plato, Plutarch and Xenophon, all of whom have left a written record as to what the prevailing norms were concerning this behavior. He also covers Greek vase painting, Mythology and Lesbianism, while not neglecting to reveal the truth about such much-maligned personalities from Hellas' glorious past as Achilles and Patroclus, Alcibiades and Socrates, Alexander the Great and Hephaestion, and the woman that the later Greeks regarded as "the greatest of the lyric poets," Sappho.
Greek vase painting has been a favorite source for the distorters of Greek culture and civilization. Georgiades points out that, of the tens of thousands of vases unearthed so far (the count for just the province of Attica, where Athens is located, is over 80,000), only 30 or so have an overtly homosexual theme; representing, in other words, just .01% of the total (127). When one compares this small percentage to what we see today on TV, in ads, books, magazines, the cinema, etc., one can just imagine what future generations will think of us. There is more, much more, but the purpose of this review is to stimulate the reader to order the book to see for himself just how Georgiades has managed to shed the light of truth on this important aspect of Greek history.
There is one more thing, however, that must be said. Georgiades has -- in a clear and easy-to-comprehend manner -- delineated the difference between what the ancients meant when they used the words "Erastis" and "Eromenos," and the way these words are translated and used in our time. This alone is worth the price of the book. Briefly, to the ancient Greeks, the term Erastis denoted a man who mentored, in a non-physical way, an Eromenos. The Eromenos was in all cases a beardless youth who looked up to and respected his mentor, and who had been commissioned by the boy's parents to take on the vital chore of preparing him to assume the roles of husband, father, soldier, and active citizen in the affairs of his community. Georgiades delves deeply into this relationship, and explains how and why these terms have come today to be confused with the "dominant" and "passive" partners in an homosexual union.
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