higgs

So I think some people misunderstood what my paper was about when I posted my abstract. Pederasty and pedophilia are/were not the same thing. Although they are sometimes taught as synonyms.

So I decided to repost my paper for those ppl that are interested in seeing the difference and how pederasty was used as a major part of Greek culture.

My paper,

Same-Sex Relationships in The Mind of Ancient Greek Soldiers

From Mount Olympus to the gymnasium floor; from the man that lead him into battle, to the stories he told around the encampment fire, pederasty was a highly influential socio-military construct in a Greek soldiers life. The evidence will be explored to understand how a hoplite (Greek citizen soldier), might have viewed these male-male same-sex associations in all levels of his life; in his mythology, heroes, commanders, and in his personal experience.
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The complex intersection of martial life and sexuality may feel like a modern issue, in the wake of the gay rights movement; yet, all military organizations have had to find their own way to deal with this topic. The ancient Greeks had a very novel approach in their custom of pederasty. Although it would be tempting to label these relationships as homosexual the Greeks would not have labeled themselves as such. The term homosexual, and the social/personal identity that came along with it, is modern and can not cross through time and culture. (Meem, Gibson, & Alexander, 2010).
In order to avoid using modern terms for ancient relationships, the terms used here are the ones the Greeks used to label themselves, which were transliterated into English. In antiquity there were four main sets of terms that the same-sex couples would use to describe themselves. The term used was dependent on the role of the individual in the relationship. First is the active and passive these terms deny the role of the receptive partner in the sexual act. Often used were the terms masculine and feminine where the receptive partner is thought to be in a lower social standing and thus feminine. (Duberman, Vicinus, & Chauncey, 1990). For the modern reader, in these times of sexual equality, it would not be politically or socially correct to use this dichotomy. Other commonly used terms were Lover and Beloved. These terms would not be appropriate for use here because it implies an emotional relationship, which might not always have been present. Finally, the terms used through out this paper, are insertive and receptive, these terms have no connotation in the current culture and so will work best. (Cantarella, 1992).
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The word pederasty is commonly translated as boy love. It is a tradition where older adult men would take on a mentoring role, while the youths would provide affection and friendship, it was often but not always sexual in nature. (Meem et al., 2010). The practice was pervasive, and directly affected the lives of the Greeks for more than a thousand years (Crompton, 2003). In the current age the thought of boy love brings to mind the crimes of pedophilia and child pornography rings. One has to remember the in most ancient cultures the mark of sexual readiness was puberty, for males and females alike. A boy was not eligible to be with an insertive partner until they went through puberty and to make love to a child aged under twelve was an infamous deed. (Cantarella, 1992). In fact, most of the receptive partners discussed here were of the older, military age.
Greek boys were split into 3 categories, the first consisting of children under 12 years of age, with whom it was inappropriate to have any type of relationship. Second were the piades, who were between twelve and fifteen years old. It was permissible for a man to seek an insertive relationship with these youths, but only in terms of an emotionally lasting connection, and longing to teach the youth in the ways of virtuous citizenship. The third group was called the neaniskoi, they ranged in age from fourteen to the time when they were capable of growing a full beard. The society thought the neaniskoi were mature enough to deliberately choose their partner, but the public was also concerned that the neaniskoi would try to take on the insertive role prematurely, because of their increased virility. Due to this fact the neaniskoi were often kept separated from the piades. Once a boy had a full beard it would no longer be acceptable for them to be a receptive partner. (Cantarella, 1992).
In order to explore how a common soldier might have felt about same-sex relationships, one must explore the cultural view on that topic. One of the more major cultural influences for the Greeks was religion. (Stelman, 1962). There are over fifty instances of Gods taking male lovers, a few examples are the myths of, Zeus and Ganymede, Poseidon and Pelops, Apollo and Hyacinthus, Hercules and Jason, Dionysus and Adonic, of Hermes, and of Pan. These ranks include many principal male gods of the Olympian pantheon. (Crompton, 2003). Noteworthy for this topic, Ares, the god of war, is not among them. In Greek culture there was a strong connection between male-male love and military virtue, so it is of interest to see that Area is not included on this list.
The gods were especially important in the lives of the citizen-soldiers who were well known for their superstitious and pious nature. Two of their most revered gods, Zeus and Apollo, were known to have taken human males as their receptive partners. (Stelman, 1962). There would be little doubt in an ancient Greek soldiers mind about the prevailing religious views on same-sex relationships. The fact reinforced the right and natural mindset of the practice.
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Zeus is the head of the Olympians, and of chief importance in the Greek religious life. A Trojan prince of exceptional beauty named Ganymede, caught Zeus's eye one day. The god sent his eagle to fetch up the youth, and bring him up to Olympus to be his cup-bearer and concubine. (Williams, 1999). Theirs is the idealized story of an agelessly beautiful youth being swept away by an older man to be receptive partner. The myth was so important that Ganymede was often used as the example for what men desired, and even hundreds of years later the Romans would refer to a very attractive male slave as a Ganymede. (Williams, 1999). An Indication of the lasting effect of this myth is that the largest moon in the solar system is named for Ganymede, and naturally it orbits the planet Jupiter (the roman name for Zeus).
Another prominent example of how mythology impacted the soldier is myth of Apollo and Hyacinthus. Apollo fell in love with a beautiful Spartan prince and they enjoyed athletic competitions, intercourse, and exercise together. Until, one day Apollo threw a discus and accidentlly killed the Prince. The people mourned the death and from then on, on the anniversary of the death they held the Hyacinthea Games. (Cartledge, 2004). The joint cult of Apollo and Hyacinthus symbolized the pederastic relationships between the adolescents and the young warriors of Sparta. (Cartledge, 2004). The line between the troops and religion was blurred, they only fought when it was religiously appropriate. Spartan soldiers were given special dispensations to attend the Hyacinthea festival, by the government of Sparta, even if that soldier was on campaign. (Cartledge, 2004). Apollo and all of his proclivities were the ...embodiment of the Hellenic spirit, because almost everything which distinguished the Greek outlook on life from that of other peoples around them...all these things are symbolized by Apollo. (Stelman, 1962). So who he chose to have sexual relationships with, would give Greek men a guide to with whom it would be acceptable for them to have a sexual relationship.
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The stories of the heroes were a mix between mythology and history. The heroes of the Greek age were the epitome of what it meant to be a great soldier. Most famous were Achilles and Patroculus, despite the inconclusive nature of the original Homeric text on the subject. Many Greeks held them up as the ideal of heroic love. If there was a sexual relationship between them it was not in the pattern of the older man being the insertive partner and the younger man being the receptive partner. Achilles is clearly the dominant member of the pair...he gives orders and takes the lead. Patroculus preforms some domestic chores... Yet Petroculus is described as the older man. (Crompton, 2003). In the tale Achilles indulges in a romantic fantasy placing his relationship with his lover above all else, even over his own personal glory and the other Greeks. This is important because it is the first known instance of male-male love being seen as a military virtue and above any other affiliation that a man could have. This concept was especially evident in physical combat where the love can be proven by (as in the case of Achilles) giving one's life for the sake of the lover. (Cantarella, 1992).
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Other Heroic tales of warrior-lovers are that of Telemachus and Pisistratus from The Iliad, who slept together like a married couple, and were found lying together by a goddess (Cantarella,1992); Arstogeiten and Harmodius, who killed an Athenian tyrant, and were forever after known as a symbol of democracy, to the point where tyrants sometimes forbade the practice pederasty; and Diocles, who died protecting his Megarian lover during a battle and subsequently had a civic festival named for him.(Crompton, 2003). All of these examples give us an idea of how the average soldier might have felt about the same-sex couples around him, and fighting beside him on the battlefield.
Many of the most prominent kings and commanders of ancient Greece were known to have embraced the tradition of pederasty, via their own relationships of through the strategic use of it on the battlefield. The Sacred Band of Thebes was created by the general Gorgidas, as a separate unit comprised entirely of warriors in insertive /receptive relationships. During the Peloponnesian War The Band was led by a general named Pelopidas, against the Spartans. Despite the fact that the Spartans outnumbered them, the Thebans won the day, spurring the Greek historian Plutarch to write Hence they were of an irresistible courage, and when they came to close quarters their reputation sufficed to terrify their opponents, who also, on their part, thought them-selves no match for the Spartans with an equal force. (Crompton, 2003). The soldiers of the Sacred Band were able to live togther as if they were married, and were thought to posses remarkable courage because they were fighting to impress and protect their partner. (Crompton, 2003). The celebrated Theban general commented on the armies organization saying for tribesmen and clansmen make little account of tribesmen and clansmen in times of danger whereas, a band that is held togther by friendship between lovers is indissoluble, and not to be broken, since the lovers are ashamed to play the coward before their beloved, and the beloved before their lovers, and both stand firm to protect each other. (Crompton, 2003). The Sacred Band was Pammene's idealized fighting force.
The Sacred Band went on to be led by Epaminondas, a man who historians, of then and now, refer to as Greeks greatest warrior-statesman. He led The Band in another battle against the Spartans, where his receptive partner, Asopichus won such glory that his shield was hung as an offering in Apollo's famous temple at Delphi. The Greek scholar Pausanias called it the most famous [victory] ever won by Greek over Greek. (Crompton, 2003). After the battle The Band moved on to be the first, in Sparta's 600 year history, to lay siege to the city-state it's self. Years later Epaminondas, and The Band fought the Spartans again, and again won the day, except this time it cost them their commander. The general was pierced with a spear, and was buried on the battlefield with his receptive partner Caphisodorus, who also died heroically in the fight. (Crompton, 2003).
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The final battle of The Sacred Band was against the famous king, Philip of Macedon. The Band fought against Philips superior force and stood their ground, yet in the end they were killed, down to the last man. It was the first time that The Band was ever defeated. (Crompton, 2003). To this day one can see how the Greeks would romanticize these battles; lovers fighting together against tyranny. On The Sacred Band's final resting place a large marble lion monument was set up, it still stands today. (Crompton, 2003).
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Alexander the Great and his father were both known to have had male receptive partners. Alexander is certainly on the top of most historian's list of greatest generals of all time. He was a master of motivating his men and seemed to have a connection with what the common soldier was thinking. In a noteworthy episode, after Alexander's eunuch receptive partner won a contest, the soldiers applauded and encouraged Alexander when he caressed the youth fondly and kissed him tenderly. (Crompton, 2003). This tale gives a unique glimpse into how the Macedonians felt about their commander's relationship with the other man. Alexander was so loved that when he died he was deified. (Seltman, 1962).
Every Hoplite began as an adolescent; yet, for the Greeks it was not automatic that an adolescent would become a man worthy of fighting side-by-side with soldiers in battle. The pederastic relationship was integral in the hardening and training of a youth into a soldier. The insemination it's self was thought by some to be the literal injection of male virility into the youth. (Cantarella, 1992). This fact clarifies why a youth would want the most virile man to be his insertive partner. In his less literal way, the poet Anacreon wrote, love is a smith who has beaten him with a hammer and plunged him into cold water like tempered steel. (Crompton, 2003). Plutarch says ... that love between men inspired war-like virtues (Cantarella, 1992). This gaining of manly virtue was one of the steps towards assuming the role of husband. In Crete, Sparta, and Megera, pederasty was also used as an initiation into the military aristocracy. (Crompton, 2003).
The time the youths would spend in the gymnasium was another aspect of this training. The root of the word gymnasium is gymnos or naked, due to the fact that most of the training was done in the nude. The Greeks loved athletics and the gymnasiums were a great place for youths to practice for the games, gain military skills, and advertise themselves to potential virile insertive partners. Wrestling schools would have served a much the same function. (Crompton, 2003). Many soldiers would have gone through this kind of training, in preparation for the harsh military life. Training in these kinds of situations could not only create a competitive atmosphere, but also lasting friendships that would come to be beneficial on the battlefield. These bonds would have grown not only between the insertive and receptive partners, but also amongst the youths themselves.

A fundamental reason why the gymnasiums were so important to the city-states was it's role as a practice facility for the games. Multiple games originated after historic or mythic events involving male-male relationships such as, the Hyacinthea, (all ready mentioned) and similar contests in Elis, the home of the Olympic games, and Megara. Competitions not normally associated with the games, like kissing contests were common. Winners were awarded with a set of weapons, illustrating the close link between the games and the military. (Crompton, 2003).
The importance the Greeks gave to public male beauty and it's connection to military honor is evident in the account of what happened after the battle of Marathon. Sophocles, at the age of sixteen, stripped, oiled, and led the victory parade through the city of Athens. (Crompton, 2003).
The youths were not the only one's being publicly scrutinized. In an anecdote from Plutarch a man is punished because his receptive partner cried out in pain during a battle. The man was supposed to have instilled the manly virtues into his partner and the cry demonstrated that he had failed in his task. (Crompton, 2003). If an older man was found to have not had a receptive youth it bespoke a lack of character or a deficiency in sensibility (Crompton, 2003). This view also shows us how pervasive the practice was, that it was a mark of shame to have never taken part in pederasty.
A hoplite would have been surrounded from birth to death by the practice of pederasty. His gods, his heroes, his commanders, and his comrades were all taking part in the tradition. Male-male sexual relationships were an open part of the culture and were used as an icon for democratic ideas. Many of the Greeks saw male-male relationships as one of their greatest military assets. Even so in text books and classrooms the practice is completely overlooked or mentioned only as a side-note. It is not possible to understand the Greeks, and especially their military without an informed and comprehensive look at the practice of pederasty. Pederasty was a major part of the idea that formed a hoplites view of what it meant to be a Greek, a soldier, and a man.